The Rudolf Steiner Archive

HERR ERBSMEHL remarked that in modern bee-keeping the bee-master is primarily concerned with making a profit: it is the material side that has to be considered. In the “Bienenzeitung” (No. 10) it says:—“Honey is for the most part a luxury, and those who can afford to buy it can well pay a good price for it.” An instance is then given of how a certain Balmesberger who was travelling in Spain, found a number of very healthy children in a bee-keeper's house, and how in answer to the question where he sold his honey, he replied: “Here are my customers.” Here in Middle Europe we want to get as much profit as possible from our honey. An employer of many workmen must see that he gets as much as possible out of them, and the same also applies to the bees.

In the eleventh number, the further question is asked as to whether there was any truth in the matter when people thought that moonlight had an influence on the production of honey or nectar in the flowers.

HERR MÜLLER replied:

1. That Herr Erbsmehl can gather from the Journal that the bee-keeper in question was only working on a small scale, and did not sell his honey. Erbsmehl is evidently not aware what bee-keeping is in our days, and all the things connected with it so that one is obliged to keep accounts. If one does not reckon on making a profit out of it, as with other matters, one might just as well give it up.

Honey would never be available in the necessary quantities if one did not have recourse to artificial methods. One gets perhaps 4–8 pounds of honey and may need rather more than this to keep the stock in good condition. Then a bad year comes and one has not enough to last till April or May. One must help the stock that has sufficient vitality by artificial feeding—with sugar, camomile tea, thyme and a small seasoning of salt.

Then the hours which the bee-keeper spends in working are noted down quite exactly in a modern apiary—how much time the bee-keeper has given to it and so on. Let us say five and a half hours;—(the hour is reckoned at the rate of one franc or one franc, fifty)—thus a pound of honey costs seven francs. Then one must reckon with wear and tear; the combs get used up, and one must replace them. The whole enterprise should surely make a profit. But if the bee-keeper remains at the old standpoint, he does not get along. Herr Erbsmehl may be able to do so, but if I have a large stock, then I must reckon up and say to myself—I have already made a loss if I sell my honey at six francs. The American bee-keepers take exactly this view.

2. I myself, cannot understand that within the next eighty to a hundred years the whole stock of bees will die out. I really cannot understand what Dr. Steiner means by saying that within eighty to a hundred years bee-keeping will be endangered.

3. As to the second point—i.e., what announcing the death of the bee-master to the bees has to do with the bee-master, I have already stated that the greater part of the stock dies after the death of the person in charge. How it came about, I am quite unable to understand.

4. With regard to impure honey in hotels I would like to say that first-class hotels frequently buy American honey. When bees are fed oil this honey, they die—and yet it is produced by bees.

5. As to stinging, sweat is the very worst thing; when you hear shrill buzzing sounds, it is advisable to stand still.

6. As to the question how far can a bee sting affect a man, I know of a case which I should like to mention. A strong man was stung by a bee. He cried out: “Hold me, I have been stung!” He was extremely sensitive to it. He was a man with slight heart trouble. Perhaps Dr. Steiner will tell us to what extent a bee-sting may be really dangerous.

For instance, it is said that three hornet stings will kill a horse. A little while ago I found a hornets' nest in my bee-house. I was taking away the brood. The hornets were such cowards they did not sting me in the dark; perhaps they might have done so out of doors.

DR. STEINER:

Let us go back to the recognition by the bees of their bee-master. I should like to add a few remarks that we may discuss these matters in a reasonable way.

You have formed an opinion that is naturally completely justified if you consider the thing intellectually. But now I should like to tell you this: imagine you have a friend, you came to know him, let us say, in the year 1915. This friend stays here in Europe and you go to America, returning in the year 1925. Your friend, let us suppose, is in Arlesheim. You come to Arlesheim, meet your friend and recognise him. But what has happened meanwhile? I have already described to you how the matter, the substance of the human body is completely changed after seven or eight years. There is then nothing at all left of it; so that your friend when you see hint again after ten years' interval, has nothing of the old, actually nothing, of the substance you saw in him ten years ago. Yet you recognised him! When you look at a man externally, he certainly looks like a coherent mass, but if you were to see him through a big enough magnifying glass, you would then see the blood flowing through his head. Very well, this blood when you see it with the naked eye, or with a small magnifying glass—this blood looks like blood. But if you imagine a gigantic magnifying glass then what flows there as blood no longer has the same appearance; then it seems to consist of little “dots” which are like minute animals. But these little dots do not remain at rest, they vibrate continually. And when you watch this going on it has the strangest likeness to a mass of bees. When sufficiently magnified in his substances, man appears exactly like a mass of bees.

If we thoroughly examine the whole matter it must seem just as incomprehensible that one man should be able to recognise another after ten years (for not a single one of these small vibrating dots is any longer there). His eyes are quite different dots, quite different minute creatures are there, and yet one man recognises another again

So you see, it is entirely unnecessary that it should be due to these minute creatures and plants of which we consist, that we are able to recognise one another, for it is the whole man, who again recognises us. The colony is not only just so and so many thousands of bees, the whole host of bees is a whole and complete unitary being that recognises a man or does not recognise him. If you had a diminishing glass instead of a magnifying glass you would be able to gather all these bees together; you could then visualise them as united in the same way as a human muscle. It is just this fact that one has to bear in mind with bees—that one is not dealing with single individual bees but must consider them as a whole, as belonging together as one whole.

With the intellect alone this cannot be grasped; one must be able to visualise it as a whole. It is for this reason that the bee colony is so profoundly instructive; it completely refutes all our usual ideas. Our ideas really always tell us that things ought to be different But the most marvellous things happen in the hive; not at all such as we think out with our reason.

That it should have a certain effect upon the bees when, for instance, through the death of the bee-master another has to take his place, is undeniable. Experience has shown it to be a fact. Those who have had to do with many apiaries, and not only with one, know this quite well.

I can tell you that bee-keeping in a variety of ways interested me extremely when I was a boy, though the economic side, the financial problem of bee-keeping did not interest me so much then as later, or today—because honey even in those days was very dear and my parents could not afford to buy any. We got all our honey from our neighbours as a gift, for Christmas or at other times, indeed we had so much given us that we had honey all the year round. Honey was given away in those days.

You see the economic problem was not of great interest to me because, as a boy I ate a terrible lot of honey, as much indeed as I wanted of the honey that was given us.

How could this be? Nowadays, under the same circumstances one could not get so much honey as a gift, but in those days the bee-keepers in the neighbourhood of my parents' home were mostly farmers, and honey was just a part of the general farm produce. This is quite a different matter, gentlemen, from starting bee-keeping as some of you do while living on the wages you earn. On a farm, bee-keeping goes on without one's paying much attention to it. The time it takes up is not considered, is not taken into account. On the farm this was always so, it was time that remained over. Time was saved somewhere or other, or a bit of work was put off till another time and so on. At all events the honey was looked after between-whiles, and one had the idea that honey is something so precious that one cannot really pay for it at all.

In a certain sense this is quite right, but at the present time conditions are such that all price levels are quite false. It is fundamentally impossible to discuss prices today, for the whole question ought to be discussed on a much wider basis, on the basis of economics. Nothing much results if one discusses the price of separate food substances, and honey is a food substance, not merely a luxury or a pleasure. In a healthy social order a healthy price for honey would naturally be found; this is undoubted.

But because we do not live under healthy social conditions at the present day, all our problems are placed in an unhealthy position. When you visit big farms today and hear what the farm-bailiff has to say (as a rule it is not a peasant, but a bailiff) when he tells you how much milk he gets from his cows, it is horrible! He gets so many gallons of milk a day that anyone knowing the nature of the cow realises it is quite unnatural to get so much milk from a cow. But they manage to get it! Quite certainly gentlemen, they manage to get it! Some of them in my opinion, get up to twice as large a quantity as the cow should really give. In this way the farm can obviously become exceedingly profitable. One cannot even say that it is as yet very noticeable, but the milk has not got the same force as milk produced under normal conditions; one cannot immediately prove the great harm that is being done.

Perhaps I might tell you the following. We have made experiments with a remedy for foot-and-mouth disease in cattle; we have made many such experiments during the last few years. They were carried out on large farms as well as on smaller ones where the milk production was not pushed so far as on the big farms. Much could be learnt in this way because one had to test how the remedy worked in foot-and-mouth disease.

The matter however, was not carried to a conclusion, for the officials in charge did not agree, and today so many concessions and so on, are necessary. But the remedy succeeded well, and with a slight alteration, it has also had very good results in distemper in dogs, under the name of “Distempo.”

When one makes these experiments one discovers the following:—

One finds that calves bred from cows that have been brought to an excessive production of milk, are considerably weaker. You see it in the way the remedy affects them. The working or nonworking of the remedy, so to speak, can be tremendously increased in such cases. The calf grows up if it does not die of the disease, but the calf bred from a cow that has been over-stimulated to this over-production of milk, a calf of such breeding is weaker than calves bred from cows that have never been so forced. This change can be observed through the first, second, third or fourth generations, but is then so slight that observation is not easy. This breeding for milk-production is still of short standing, but I know very well that if it continues, if a cow is forced to yield six gallons of milk a day, if you continue thus maltreating it, all breeding of cows will after a time go absolutely to ruin. There is nothing to be done.

Well, in artificial bee-keeping things are, naturally not fundamentally so bad, because the bee is a creature that can always help itself again, that is indeed, incredibly able to help itself because the bee lives so much nearer to Nature than the cow that is being bred in this fashion. It is not even quite so bad if cows so maltreated for milk-production are nevertheless at times taken out to pasture. But on the big dairy farms this is no longer done. These farms have nothing but stall-feeding; the cow is completely torn away from natural conditions.

You cannot afford to do this in bee-keeping. Thanks to its nature the bee remains united with external Nature; it helps itself again. And you see, gentlemen, this self-help in the bee-hive is something extremely wonderful.

We now come to what Herr Müller said about the bumblebees and hornets he sometimes finds in his bee-hives, which did not sting him, whereas it can be sometimes rather a disaster to meet a hornet.

I would like here to tell you something else. I do not know whether those of you who are bee-keepers have already experienced this; it may happen that you have an empty hive, and I once saw a strange thing in an empty hive, something like a lump. At first one could not make out what it was. The bees appeared, apparently for no good reason at all, to have made a lump out of all their usual products, out of all sorts of things. A lump just like a big stone and surrounded by all manner of resin and pitch, glue-like substances, wax and so on; such things as the bees also collect. I was curious to know what this was and I took the lump to pieces, and behold, there was a dead mouse inside

You see, the mouse had got into the hive and died there, and now imagine what a terrible thing the smell of a dead mouse would have been for the bees. In this emergency the whole colony had the instinct to surround the dead mouse with a shell. When one took this shell to pieces it smelt horribly, but the smell had remained quite shut up within the shell.

You see, gentlemen, within the hive was not only the instinct to build cells, to feed the brood, but, in an emergency, the instinct for something unusual, for what has to be done when a dead mouse is in the hive! Since the bees were not sufficient in number to carry the mouse away, they helped themselves; they made a shell all round it.

I have heard from others that snails or slugs which had crept inside hives were also thus encrusted. In the hive not only ordinary instincts are living, but true healing instincts; these are exceedingly active in the hive.

Well—if there is a hornets nest in the hive the bees do not enclose it with a hard shell, but continually surround the nest with excretions of their poison, so that the hornets lose all energy, all power to attack. Just as the mouse, the dead mouse in there can no longer send its smell in all directions, so the hornet, though not so firmly imprisoned, is continually exposed to the exhalations with which the bees surround it, and thereby gets so weakened that they can do nothing. The hornet loses all its strength, and can no longer use its sting to defend itself when you come near it.

It is really so, that one only does justice to the bees when one goes beyond mere intellect and actually follows up the facts with a certain inner vision. It is quite wonderful, this picture. One must therefore say, the bee-colony is a totality. It must be seen as a totality. But in a totality the harm does not appear all in a moment.

You see, if one knows men well, one can say for instance, the following:—A man—there are such men—is fairly fresh and strong at the age of 65 or 66; another man is not so fresh because he suffers inwardly from too much lime in his arteries, etc. To observe this, and to bring it into connection with what had occurred in his childhood, is extremely interesting.

For example, one can give a child milk that comes from cows who get too much fodder from a lime-stone soil. Even in the milk with which the child is nourished, the child gets some elements of this limey soil. This may not perhaps be at once evident. A doctor of the kind we have today, may come along and show you a child fed on milk derived from a limey soil, and another child fed with its mother's milk and he says, “It makes no difference at all,” and so on. But the child fed on its mother's milk is still fresh at the age of 65 or 66, and the child fed on the cow's milk has too much lime in the blood-vessels at the same age. This is so because man is a whole, and what works in one period of time still continues to be active at a much later period. A thing can be entirely healthy at one moment, and yet it works on later.

This is what I mean when I say that from the conditions. of bee-keeping today, you cannot draw conclusions as to what artificial methods of bee-keeping signify, or do not signify. One must think how will it be 50, 60 or 100 years hence! It is quite comprehensible that someone should say today—I do not understand how this will be quite different in 50, 60 or 100 years time—this is quite comprehensible.

It once happened to me on a farm, that all in good nature, I was nearly killed when I began to say that one ought not to get so much milk, for the breeding of cows would suffer even sooner, and would be ruined within a quarter of a century. One cannot as yet say very much against these artificial methods in bee-keeping today, because we are now living under conditions in which nothing can be done in the social domain.

But it must be recognised that there is a great difference in whether one allows Nature to take a free course, or whether one brings artificial methods into the matter. I do not want to protest against what Herr Müller has said. It is quite correct. Today one cannot as yet confirm these things; one must wait for this. We will discuss it together in a 100 years time, Herr Müller, and see what your opinion is then! It is a question that cannot be decided at the moment.

(HERR ERBSMHEL once more points out that modern bee-keeping is entirely a matter of making it profitable).

DR. STEINER:

The more you find that a man does his bee-keeping as a hobby, the more you will find him in agreement with the Spaniard whom you quoted just now. This farmer did not do much reckoning up as to profit; this is not generally the case today, but 50 or 60 years ago the farmer did not do much reckoning as to what he could make out of his bees; it was hardly taken into account. He either gave the honey away, or if he sold it, he put the money into the children's money boxes—or something similar. Today, the whole conditions are quite different. One cannot imagine that a man paid by the hour, or in any sense dependent on time for his payment, would not feel himself obliged to take profit-making into account. He is simply driven to it by circumstances. Today there are bee-keepers who as working men, must stay away from their work now and again, must take leave of absence if they want to carry on their bee-keeping in the right way—this is so is it not? (Certainly.) Then, quite naturally, they count up what they did not get—from other work.

Just think for a moment; bee-keeping is so ancient that no one can say today from any external evidence what bee-keeping really was when the bee was still undomesticated. For the most part people know only our bees, I mean the European honey-bees, and they know only domestic bee-keeping. Natural History books write mostly about the bee which is universally spread in Europe, as “the common. hive-bee.” Thus one only knows about domestic bee-keeping. This is well worth our attention, gentlemen, that one knows only domestic bee-keeping; one is not aware what it was all like when only Nature herself was at work. Bee-keeping is very ancient. And when things are so old as this prices must be fixed on quite a different basis from that on which we mostly work today. For this reason we really have to say that here also we must trust that little by little men will come to realise that better social conditions must be brought about. I believe there will then be less talk as to whether things are profitable or not. These competitive ideas, even if they do not imply competition among those engaged in the production of similar goods, have at any rate to do with those who produce different goods.

I will now answer any other questions connected with what has already been said.

QUESTION:

There are people who cannot digest honey at all. They immediately get stomach trouble. Is there any way of preventing these bad effects of eating honey?

DR. STEINER:

People who cannot take honey are, as a rule, those who in early life have had some tendency to sclerosis, to a hardening of the whole body, so that the whole digestive process is too slow. That is why they cannot digest honey which tends to accelerate the metabolic process. Because these persons digest too slowly, the honey wants to make It quicker, and so they quarrel with their own digestion, with the result that they have pains in the stomach.

Everybody ought really to be able to enjoy a little honey—that is, not only to “enjoy” it, but to have the inner capacity to do so. When one finds people unable to digest honey, one has first to look for the actual cause. You must not think there is a general remedy, an universal remedy, but one can make use of one remedy or another, dependent on the causes which have resulted in this hardened body. For example, the cause might be as follows: let us say, a man cannot take honey; he gets indigestion. One asks oneself: “Does this man get indigestion because, as we say, he has a tendency to a sclerosis of the head, as it is called, to a calcifying of the veins and arteries, the blood-vessels of the head?” It can happen, in this case, that at a certain age he is unable to digest honey. To cure such a man we must take a preparation of phosphorus, and if one can cure him he will then be able to take honey. Or it may also happen that one finds the trouble in the lungs. One must then not take phosphorus, but a preparation of sulphur. Thus the answer to the question is that one cannot say in general that a man has indigestion when he eats honey, how can we cure it? But one must say: If a man at a certain age is not able to eat honey, it is an illness. A healthy man can eat honey. If he cannot digest it he is ill, and one must find out what is wrong with him and cure it. Not to be able to digest honey is, however, less important than not to be able to take sugar, as, for instance, when a man has “diabetes mellitus,” or sugar-sickness. This, of course, is worse, then he is really ill, much more so than when he cannot digest honey. But even in this case he is somewhat ill and one must cure the illness.

QUESTION:

Like most other insects, in the dark, bees will fly towards candle or lamp-light. I have been frequently assured by experienced bee-keepers that bees are much less attracted by electric light. When one goes to them with a pocket electric torch they keep quite quiet, as though they did not notice the light at all. Only after some little time do they get restless Lamp or candle-light affects them much more quickly, and in greater numbers. Is there any explanation for this behaviour? Herr Müller says he has observed the same thing.

DR. STEINER:

You will probably have seen, gentlemen, in the old Goetheanum, that the cupolas were painted inside with different colours, colours made from pure vegetable substances. But this making of colours from various plant-substances finally proved that they would have completely faded away if the Sun had shone into the cupola. If one had exposed these colours for some little time, they might have lasted perhaps for some months, perhaps a few years, but exposed to direct sunlight they would have faded so much one would have seen nothing more of the paintings once there.

But exposed to the electric light, they remained. We therefore, used these colours in a way that a painter working in sunlight could not have done at all. In the sunlight they would have faded completely away, whereas in electric light they were permanent.

So you see, sunlight which has chemical properties (and you said bees were aware of this) has effects quite different to those of electric light. Electric light works on all substances in a much more hardening way, it does not dissolve them. That is why the bees feel something like a very slight cramp which they do not feel with sunlight, though of course, they recover again.

QUESTION:

With regard to the influences of the Signs of the Zodiac on honey production, the peasants lay great stress on sowing seed when the moon is in the sign of the Twins, and so on. The question is whether this idea as to the Signs of the Zodiac is founded on external data, or if there is more than this in it?

DR STEINER:

You see, gentlemen, today these things are never dealt with scientifically. But one can treat them scientifically. On the whole colony of bees, as such, there is as I told you, an influence. The bee, and above all the Queen is, in a certain sense, a Sun creature, and thus all that the Sun experiences in that it passes through the Zodiac, has the greater influence. But the bees naturally, depend on the plants, and here indeed, the sowing, the scattering of the seed, can he very much affected by the passage of the moon through a zodiacal sign; this concerns the preparatory substances the bees are able to find in the plants.

These things are by no means fanciful, but as a rule they are represented quite superficially; they should be much more deeply studied.

We have now come to the end of our time. What has to be said further we will discuss next Saturday at 9 o'clock. I think many of you have questions at heart. Bee-keeping is so beautiful and of such great value that one cannot ask enough about it. Ask questions of one another, of Herr Müller, and of me. I believe we shall find a balancing of our contradictory opinions. We need not get our stings ready like the bees but can peacefully discuss them all. But questions must be asked honestly and without reserve.

On the history of the division of the Esoteric School of the Theosophy into an Eastern and a Western School in 1907.

The Michael period into which the world has entered ever since the last third of the 19th century, and into which human beings will have to enter with increasing consciousness, is very different from former periods of Michael. For in the earthly evolution of mankind different ones among the seven great Archangel Spirits enter from time to time into the life of man. Thus, after given periods of time a certain guidance of the world—such as the guidance of Gabriel or Uriel, Raphael or Michael,—is repeated. Our own period is, however, essentially different from the preceding period of Michael. This is due to the fact that man stands in quite another relation to the spiritual world since the first third of the 15th century than he ever did before. This new relation to the spiritual world also determines a peculiar relation to the Spirit guiding the destinies of mankind, whom we may call by the ancient name of Michael.

Recently I have been speaking to you again of the Rosicrucian movement. Rosicrucianism, I remarked, has indeed led to charlatanry in many quarters. Most of the so-called “Rosicrucianism” that has been transmitted to mankind is charlatanry. Nevertheless, as I have explained on former occasions, there did exist an individuality whom we may describe by the name of Christian Rosenkreutz. This individuality is, in a sense, the type and standard: he reveals the way in which an enlightened spirit—a man of spiritual knowledge—could enter into relation with the spiritual world at the dawn of the new phase of humanity.

To Christian Rosenkreutz it was vouchsafed to ask many questions, deeply significant riddles of existence, and in quite a new way when compared to the earlier experiences of mankind. You see, my dear friends, while Rosicrucianism was arising, directing the mind of man with “Faustian” striving—as it was afterwards described—towards the spiritual world, an abstract naturalistic Science was arising on the other hand. The bearers of this modern stream of spiritual life—men like Galileo, Giordano Bruno, Copernicus or Kepler, worthy as they are of fullest recognition—were quite differently situated from the Rosicrucians, who wanted to foster, not a merely formal or abstract, but a true knowledge of things. The Rosicrucians perceived in their own human life and being how utterly the time had changed, and with it the whole relation of the Gods to mankind.

We may describe it as follows. Quite distinctly until the 4th century A.D., and in a rudimentary way even until the 12th and 13th century, man was able to draw forth from himself real knowledge about the spiritual world. In doing the exercises which belonged to the old Mysteries, he could draw forth from himself the secrets of existence. For the humanity of olden times it really was so: the Initiates drew forth what they had to say to mankind, from the depths of their souls to the surface of their thought—their world of ideas. They had the consciousness that they were drawing forth their knowledge from the inner being of the human soul. The exercises they underwent were intended, as you know, to stir the human heart to its depths,—so to inform the human heart and mind with experiences which man does not undergo in the ordinary round of life. There-by the secrets of the world of the Gods were, so to speak, drawn forth from the depths, from the inner being of man.

Man, however, cannot see the secrets he draws out of himself while in the very act of doing so. True, in the old instinctive clairvoyance man did behold the secrets of the world; he saw them in Imagination; he heard and perceived them in Inspiration; he united himself with them in Intuition. These things, however, are impossible so long as man merely stands there alone,—just as little as it is possible for me to draw a triangle without a board. The triangle I draw on the board portrays to me what I bear in a purely spiritual way within me. The triangle as a whole,—all the laws of the triangle are in me; but I draw the triangle on the board, thereby bringing home to myself what is really there within me. So it is when we make external diagrams. But when it is a question of deriving real knowledge out of the being of man, after the manner of the ancient Mysteries, this knowledge too must, in a certain sense, be written somewhere. Every such knowledge, in effect, to be seen in the spirit, must be inscribed in that which has been called from time immemorial “the astral light,”—i.e., in the fine substantiality of the Akasha. Everything must be written there, and man must be able to develop this faculty of writing in the astral light.

This faculty has depended on many and varied things in the course of human evolution. Not to speak, for the moment, of pristine ages, I will leave on one side the first Post-Atlantean epoch, the ancient Indian. At that time it was somewhat different. Let me begin with the ancient Persian epoch, as described in my Outline of Occult Science. There was an instinctive clairvoyance, knowledge of the divine-spiritual world. This knowledge could be written in the astral light so that man himself could behold it, inasmuch as the earth, the solid earth, afforded resistance. The writing itself is done, needless to say, with the spiritual organs, but these organs also require a basis of resistance. The things that are thus seen in the spirit are not inscribed, of course, on the earth itself; they are written in the astral light. But the earth acts as a ground of resistance. In the old Persian epoch the seers could feel the resistance of the earth; and hence the perceptions they drew forth from their inner being grew into actual visions.

In the next, the Egypto-Chaldean epoch, all the knowledge that the Initiates drew forth from their souls was able to be written in the astral light by virtue of the fluid element. You must conceive it rightly. The Initiate of the old Persian epoch looked to the solid earth. Wherever there were plants or stones, the astral light reflected back to him his inner vision. The Initiate of the Egypto-Chaldean epoch looked into the sea, into the river, or into the falling rain, the rising mist. When he looked into the river or the sea, he saw the lasting secrets. Those secrets, on the other hand, which relate to the transient—to the creation of the Gods in transient things—he beheld in the downpouring rain or the ascending mist. You must familiarise yourself with the idea. The ancients had not the prosaic, matter-of-fact way of seeing the mist and rain which is ours to-day. Rain and mist said very much to them—revealed to them the secrets of the Gods.

Then in the Graeco-Latin period, the visions were there like a Fata Morgana in the air. The Greek saw his Zeus, his gods, in the astral light; but he had the feeling that the astral light only reflected the gods to him under the proper conditions. Hence he assigned his gods to special places,—places where the air could offer the proper resistance to the inscriptions in the astral light. And so it remained until the 4th century A.D. Even among the first Fathers of the Christian Church, and notably the old Greek Fathers, there were many (as you may even prove from their writings) who saw this Fata Morgana of their own spiritual visions through the resistance of the air in the astral light. Thus they had clear knowledge of the fact that out of Man the Logos, the Divine Word, revealed Himself through Nature. But in the course of time this knowledge faded and grew feeble. Echoes of it still continued in a few specially gifted persons, even until the 12th or 13th century. But when the age of abstract knowledge came—when men were only dependent on the logical sequence of ideas and the results of sense-observation—then neither earth nor water nor air afforded resistance to the astral light, but only the element of the warmth-ether. It is unknown, of course, to those who are completely wrapped up in their abstract thoughts that these abstract thoughts are also written in the astral light. They are written there indeed; but in this process the element of the warmth-ether is the sole resistance.

The following is now the case. Remember once more that in the ancient Persian epoch men had the solid earth as a resistance so as to behold their entries in the astral light. What is thus contained in the astral light—all that, for which the solid earth is the resistance—rays on and out, but only as far as the sphere of the Moon. Farther it cannot go. Thence it rays back again. Thus it remains, so to speak, with the Earth. We behold the secrets reflected by virtue of the earth; they remain because of the pressure of the lunar sphere.

Now let us consider the Egypto-Chaldean epoch. The water on the Earth reflects. What is thus reflected goes as far as the Saturn-sphere, which presses once again. Thereby the possibility is given for man to remain with his visions on the Earth. And if we go on into the Graeco-Latin period—even into the 12th or 13th century—we find the visions inscribed in the astral light by virtue of the air. This time it goes to the very end of the cosmic sphere and thence returns. It is the most fleeting of all; yet still it is such that man remains united with his visions. The Initiates of all these epochs could say to themselves every time: Such spiritual vision as we have had—through earth or water or air—it is there. But when the most modern time arrived, only the element of the warmth-ether was left to offer resistance. And the element of the warmth-ether carries all that is written in it out into the cosmic realms, right out of space into the spiritual worlds. It is no longer there.

It is so indeed. Take the most pedantic of modern professors with his ideas. (He must at least have ideas. You would first have to make sure of it in the individual case; modern professors seldom have ideas!) But if he has ideas, then they are entered through the warmth-ether in the astral light. Now the warmth-ether is transient and fleeting; all things become merged and fused in it at once, and go out into cosmic distances.

Such a man as Christian Rosenkreutz knew that the Initiates of olden times had lived with their visions. They had confirmed what they beheld through knowing that it was there, reflected somewhere in the heavens—be it in the moon-sphere or in the planetary sphere, or at the end of the Universe—it was reflected. But now, nothing at all was reflected. For the immediate, wide-awake vision of man, nothing at all was reflected. Now men could find ideas about Nature; the Copernican cosmology could arise, all manner of ideas could be formed, but they were scattered in the warmth-ether, out into cosmic space.

So then it came about that Christian Rosenkreutz, by inspiration of a higher Spirit, found a way to perceive the reflected radiation after all, in spite of the fact that it was only a reflection by the warmth-ether. It was brought about as follows. Other conditions of consciousness—dim, subconscious and sleep-like—were called into play; conditions in which man is even normally outside his body. Then it became perceptible that that which is discovered with modern abstract ideas is after all inscribed, although not in space, but in the spiritual world. This, therefore, was the peculiar outcome for the Rosicrucian Movement: the Rosicrucians, as it were in a transition stage, made themselves acquainted with all that could be discovered about Nature in this epoch. They received it into themselves and assimilated it as only man can assimilate it. They enhanced into true Wisdom what for the others was only Science. Holding it in their souls, they tried to pass over into sleep in highest purity and after intimate meditations. Then the divine spiritual worlds—no longer the spatial end of the universe, but the divine spiritual worlds—brought back to them in a spiritually real language what had been conceived at first in abstract ideas.

In Rosicrucian schools not only was the Copernican cosmology taught, but in special states of consciousness its ideas came back in the form I explained here during the last few days. It was the Rosicrucians, above all, who realised that that which man receives in modern knowledge must first be carried forth, so to speak, and offered to the Gods, that the Gods may translate it into their language and give it back again to men.

The possibility has remained until this present. It is so indeed, my dear friends. If you are touched by the Rosicrucian principle as here intended, study the system of Haeckel, with all its materialism; study it, and at the same time permeate yourselves with the methods of cognition indicated in Knowledge of the Higher Worlds and its Attainment, Take what you learn in Haeckel's Anthropogenesis: on the Ancestors of Man. In that form it may very likely repel you. Learn it nevertheless; learn all that can be learned about it by outer Natural Science, and carry it towards the Gods; then you will get what is related about evolution in my Occult Science.

Such is the connection between the feeble, shadowy knowledge which man can acquire here with his physical body, and that which the Gods can give him, if with the proper spirit he duly prepares himself by the learning of this knowledge. But man must first bring towards them what he can learn here on the Earth, for in truth the times have changed.

Moreover, another thing has happened. Let a man strive as he will to-day; he can no longer draw anything forth from himself as the old Initiates did. The soul no longer gives anything forth in the way it did for the old Initiates. It all becomes impure—filled with instincts, as is evident in the case of spiritualist mediums, and in other morbid or pathological conditions. All that arises merely from within, becomes impure. The time of such creation from within is past; it was past already in the 12th or 13th century. What happened can be expressed approximately as follows: The Initiates of the old Persian epoch wrote very much in the astral light with the help of the resistance of the earth. When the first Initiate of the old Persian epoch appeared, the whole of the astral light, destined for man, was like an unwritten slate. I shall speak later of the old Indian epoch. To-day I shall only go back to the ancient Persian epoch. All Nature: all the elements—solid, liquid, airy and warmth-like—were an unwritten slate.

Now the Initiates of the old Persian epoch wrote on this slate as much as could be written by virtue of the resistance of the earth. There, to begin with, the secrets destined to come to man from the Gods were written in the astral light. To a certain degree the tablet was inscribed; yet judged by another standard it was empty. So the Initiates of the Egypto-Chaldean epoch were able to continue the writing in their way; for they gained their visions by the resistance of the water. Another part of the tablet was inscribed.

Then came the Greek Initiates; they inscribed the third portion of the tablet. Now the tablet of Nature is fully inscribed; it was quite fully inscribed by the 13th or 14th century. Then human beings began to write in the warmth-ether; that, however, scatters and dissolves away in the vast expanse. For a time—until the 19th century—men wrote in the warmth-ether; they had no inkling that their experiences also stood written in the astral light. But now, my dear friends, the time has come when men must see that not out of themselves, in the old sense, can they find the secrets of the world, but only by so preparing themselves in heart and mind that they can read what is written on the tablet which is now full of writing. This we must prepare to do to-day. We must make ourselves ripe for this—no longer to draw forth from ourselves like the old Initiates, but to be able to read in the astral light all that is written there. If we do so, precisely what we gain from the warmth-ether will work as an inspiration. The Gods come to meet us, and bring to us in its reality what we have acquired by our own efforts here on Earth. And what we thus receive from the warmth-ether reacts in turn on all that stands written on the tablet by virtue of the air and water and earth.

Thus the Natural Science of to-day is actually the true basis for spiritual seership. Learn first by Natural Science to know the properties of air, water and earth. Attain the corresponding inner faculties. Then, as you gaze into the airy, into the watery, into the earthy element, the astral light will stream forth. It does not stream forth like a vague mist or cloud; but so that we can read in it the secrets of world-existence and of human life.

What, then, do we read? We—the humanity of to-day—read what we ourselves have written in it. For what does it mean to say that the ancient Greeks, Egyptians, Chaldeans, Persians wrote in the astral light? It was we ourselves who wrote it in our former lives on Earth.

You see, my dear friends: just as our inner memory of the common things that we experience in earthly life preserves them for us, so too the astral light preserves for us what we have written in it. It is the astral light which spreads around us, as a fully written tablet with respect to the secrets which we ourselves have inscribed. There we must read, if we wish to find the secrets once more. It is a kind of evolution-memory which must arise in mankind. A consciousness must gradually arise that there is such an evolution-memory, and that in relation to former epochs of culture the humanity of to-day must read in the astral light, just as we, at a later age, read in our own youth through ordinary memory. This must come into the consciousness of men. In this sense I have held the lectures this Christmas-time, so that you could see that the point is to draw forth from the astral light the secrets that we need to-day. The old initiation was directed mainly to the subjective life; the new initiation concentrates on the objective,—that is the great difference. For all that was subjective is written in the outer world. All that the Gods have secreted into man, . . . what they secreted in his sentient body, came out into the old Persian epoch; what they secreted in his sentient soul, came out in the Egypto-Chaldean epoch; what they secreted in his intellectual or mind-soul came out during the Grecian epoch. The spiritual soul which we are now to evolve is independent, brings forth nothing more out of itself; it stands over against what is already there. As human beings we must find our humanity again in the astral light.

That is the peculiarity of the Rosicrucian movement: in a time of transition it had to content itself with entering into certain dream-like conditions, and, as it were, dreaming the higher truth of that which Science discovers here—in a dry, matter-of-fact way—out of the Nature around us.

And this is the peculiarity since the beginning of the Michael epoch, since the end of the 1870's, the last third of the 19th century:—The same thing that was attained in the way above-described in the time of the old Rosicrucians, can now be attained in a conscious way. To-day, therefore, we can say: We no longer need that other condition which was half-conscious. What we need is a state of enhanced consciousness. Then, with the knowledge of Nature which we acquire, we can press into the higher world; and the Nature-knowledge we have acquired emerges and comes towards us from that higher world. We read again what has been written in the astral light; and as we do so, it emerges and comes to meet us in spiritual reality. We carry up into a spiritual world the knowledge of Nature here attained, or again, the creations of naturalistic art, or the religious sentiments working naturalistically in the soul. (Even religion has become naturalistic nowadays). And as we carry all this upward—if we develop the necessary faculties—we do indeed encounter Michael.

So we may say: the old Rosicrucian movement is characterised by the fact that its most illumined spirits had an intense longing to meet Michael; but they could only do so as in dream. Since the end of the last third of the nineteenth century, men can meet Michael in the spirit, in a fully conscious way.

Michael, however, is a peculiar being: Michael is a being who reveals nothing if we do not bring him something from our diligent spiritual work on Earth. Michael is a silent Spirit—silent and taciturn. The other ruling Archangels are talkative Spirits—in a spiritual sense, of course; but Michael is taciturn. He is a Spirit who speaks very little. At most he will give sparing indications, for what we learn from Michael is not really the word, but—if I may so express it—the look, the power, the direction of his gaze.

This is because Michael concerns himself most of all with that which men create out of the Spirit. He lives with the consequences of all that men have created. The other Spirits live more with the causes; Michael lives with the consequences. The other Spirits kindle in man the impulses for that which he shall do. Michael will be the true spiritual hero of Freedom; he lets men do, and he then takes what becomes of human deeds, receives it and carries it on and out into the cosmos, to continue in the cosmos what men themselves cannot yet do with it.

Other beings of the Hierarchy of Archangeloi give us the feeling that from them come the impulses to do this or that. In a greater or lesser degree, the impulses come from them. Michael is the Spirit from whom no impulses come, to begin with; for his characteristic period of rulership is that which is now coming, when things are to arise out of human freedom. But when man does things out of spiritual activity or inner freedom, consciously or unconsciously kindled by the reading of the astral light, then Michael carries the human earthly deed out into the cosmos; so that it becomes cosmic deed. Michael cares for the results; the other Spirits care more for the causes.

However, Michael is not only a silent, taciturn Spirit. Michael meets man with a very clear gesture of repulsion for many things in which the human being of to-day still lives on Earth. For example, all knowledge that arises in the life of men or animals or plants, tending to lay stress on the inherited characteristics—on all that is inherited in physical nature—is such that we feel Michael constantly repelling it, driving it away with deprecation. He means to show that such knowledge cannot help man at all for the Spiritual World. Only what man discovers in the human and animal and plant kingdoms independently of the purely hereditary nature, can be carried up before Michael. Then we receive, not the eloquent gesture of deprecation, but the look of approval which tells us that it is a thought righteously conceived in face of the cosmic guidance. For this is what we learn increasingly to strive for: as it were to meditate, so as to strike through to the astral light, to see the secrets of existence, and then to come before Michael and receive his approving look which tells us: That is just, that is right before the cosmic guidance.

So it is with Michael. He also sternly rejects all separating elements, such as the human languages. So long as we only clothe our knowledge in these languages, and do not carry it right up into the thoughts, we cannot come near Michael. Therefore, to-day in the spiritual world there is much significant battle. For on the one hand the Michael impulse has entered the evolution of humanity. The Michael impulse is there. But on the other hand, in the evolution of humanity there is much that will not receive this impulse of Michael but wants to reject it. Among the things that would fain reject the impulse of Michael to-day are the feelings of nationality. They flared up in the nineteenth century and became strong in the twentieth—stronger and stronger. By the principle of nationality many things have been ordered, or rather, disordered in the most recent times. For they have in fact been disordered.

All this is in terrible opposition to the Michael principle; all this contains Ahrimanic forces which strive against the in-pouring and throbbing of the Michael-force into the earthly life of man. So then we see this battle of the up-ward-attacking Ahrimanic spirits who would like to carry upward what comes through the inherited impulses of nationality—which Michael sternly rejects and repels.

Truly to-day there is the most vivid spiritual conflict in this direction. For this is the state of affairs over a great portion of mankind. Thoughts are not there at all; men only think in words, and to think in words is no way to Michael. We only come to Michael when we get through the words to real inner experiences of the spirit—when we do not hang on the words, but arrive at real inner experiences of the spirit.

This is the very essence, the secret of modern Initiation: to get beyond the words to a living experience of the spiritual. It is nothing contrary to a feeling for the beauty of language. Precisely when we no longer think in language, we begin to feel it; we begin to have it streaming in us and out from us as an element of feeling. That, however, is a thing to which the man of to-day must first aspire. Perhaps, to begin with, he cannot attain it in his actual speech, but through his writing. For in respect of writing, too, it must be said: To-day men do not have the writing but the writing has them. What does it mean, ‘the writing has them’? It means that in our wrist, in our hand, we have a certain train of writing. We write mechanically, out of the hand. This is a thing that fetters man. He only becomes unfettered when he writes as he paints or draws—when every letter beside the next becomes a thing that is painted or drawn ... Then there is no longer what is ordinarily called ‘a handwriting.’ Man draws the form of the letter. His relation to the letter is objective; he sees it before him—that is the essential thing.

For this reason, strange as it may sound, in certain Rosicrucian schools learning-to-write was prohibited until the fourteenth or fifteenth year of age; so that the form, the mechanism which comes to expression in writing, did not enter the human organism. Man only approached the form of the letter when his spiritual vision was developed. Then it was so arranged that simultaneously with his learning of the conventional letters, needed for human intercourse, he had to learn others—specifically Rosicrucian letters—which are regarded nowadays as a secret script. They were not intended as such; the idea was that for an A one should learn at the same time another sign: O. For then one did not hold fast to the one sign but got free of it. Then one felt the real A as something higher than the mere sign of A or O. Otherwise, the mere letter A would be identified with that which comes forth from the human being, soaring and hovering as the living sound of A.

With Rosicrucianism many things found their way into the people. For it was one of their fundamental principles: from the small circles in which they were united, the Rosicrucians went out into the world, as I have already told you, generally working as doctors. But at the same time, while they were doctors, they spread knowledge of many things in the wide circles into which they came. Moreover, with such knowledge, certain moods and feelings were spread. We find them everywhere, wherever the Rosicrucian stream has left its traces. Sometimes they even assume grotesque forms. For instance, out of such moods and feelings of soul, men came to regard the whole of this modern relationship to writing—and, a fortiori, to printing—a black art. For in truth, nothing hinders one more from reading in the astral light than ordinary writing. This artificial fixing hinders one very much from reading in the astral light. One must always first overcome this writing when one wants to read in the astral light.

At this point two things come together, one of which I mentioned a short while ago. In the production of spiritual knowledge man must always be present with full inner activity. I confessed that I have many note-books in which I write or put down the results I come to. I generally do not look at them again. Only, by calling into activity not only the head but the whole man, these perceptions which do indeed take hold of the entire man come forth. He who does so, gradually accustoms himself not to care so much for what he sees physically, what is already fixed; but to remain in the activity, in order not to spoil his faculty of seeing in the astral light. It is good to practise this reticence. As far as possible, when fixing things in ordinary writing, one should adhere not to the writing as such, but draw in the letters after one's pleasure (for then it is really as though you were painting, it is an art). Or again, one does not reflect upon what one writes down. Thereby one acquires the faculty not to spoil the impressions in the astral light.

If we are obliged to relate ourselves to writing in the modern way, we mar our spiritual progress. For this reason, in our Waldorf School educational method, great care is taken that the human being does not go so far in writing as in the ordinary educational methods of to-day. Care is taken to enable him to remain within the spiritual, for that is necessary.

Thus the world must come to receive the principle of Initiation as such, once more, among the principles of civilisation. Only in this way will it come about: man, here on the Earth, will gather in his soul something with which he can go before Michael, so as to meet with Michael's approving gaze, which says: “That is just before the Universe.” Then the will is strengthened and made firm, and the human being is incorporated in the spiritual progress of the Universe. Hence man himself becomes a co-operator in that which is about to be instilled into the evolution of mankind on Earth by Michael—beginning now in this present epoch of Michael.

Many, many things must be taken into account if man wishes rightly to cross that abyss of which I spoke yesterday, where in truth a Guardian is standing. We shall show in the next lectures how this abyss was opened out in the 1840's, and how, under the influence of such knowledge as I have set forth once more to-day, man, looking back to this abyss, can relate himself to this same Guardian.

I should still like to add something to what we have been studying, and afterwards to consider the more general theme to which certain of your questions relate.

I want to speak now of something that it is well to consider only after we have listened to what has been given here in the last few days. It is not well to give the general truths first but only to pass on to them when certain things have already been learned. Only so can general truths receive their proper coloring.

We will now picture to ourselves that each of the four members of man's being—physical body, etheric body, astral body, and ego has its own special structure. The structure of physical body and etheric body is one of space and time. The structure of astral body and ego is purely spiritual. A purely spiritual structure is not governed by space and time. It is possible, nonetheless, to make a picture of the spiritual structure so that we can have a conception of it. This can be done in imaginative consciousness. Hold it firmly in your minds, my dear friends, that on the one side we have to do with a physical etheric structure which in the sleeping human being is separated from the structure of spirit and soul, and, on the other side, with the structure of spirit and soul.

In the sleeping human being we have a physical etheric structure which has sent out the ego and astral body, and again we have the structure of spirit and soul that is separated from physical body and etheric body. These two structures are very different from each other. The physical-etheric structure is differentiated into the single organs, as an organism that has, so to speak, driven out the single organs from the center of life. The astral body and ego structure have, however, been driven inwards from outside—it is as though space and time had been left free by this process. The essential thing is that the physical-etheric structure and the structure of spirit and soul are fundamentally different from one another. In the human being as he stands in the physical world in waking consciousness, the spirit and soul (astral body and ego) are inserted into the physical-etheric organization—to use a form of expression that is not absolutely accurate but enables us to visualize the state of things. To a certain degree they permeate each other. So that every physical organ that is warmed through and irradiated by the etheric body is also filled with life, inasmuch as the cosmos works through the etheric body, and in every physical organ ego organization and astral organization are working, when the human being is in waking consciousness.

And now think of the following: Suppose that astral organization and ego organization impress their own structure upon some organ or system of organs. In other words, something that ought to maintain its physical and etheric structure receives a spiritual structure, becomes an image of the astral and ego organization. This, speaking quite generally, is the cause of physical illnesses. Speaking generally, the cause of physical illnesses is that the body of the human being is becoming too spiritual, in some parts or as a whole. Hence, as was well-known in olden times, real and devoted study of the sick human being throws tremendous light upon knowledge of man as a being of spirit.

In ancient times quite a different idea prevailed of man's nature. Therefore I do not say the following in any sense for the purpose of suggesting that this conception should be re-adopted or made the basis for modern methods. In olden times, when conceptions of the human being were more robust, a man who held heretical views was burned, if such a fate was deemed necessary for the salvation of his soul. These heretics were burned for the salvation of their souls—so at least it was alleged. They were burned in order that they might be freed from what, after their death, would cause them the most terrible sufferings. This procedure was, in earlier times, the outcome of a form of vision; later on, of course, it assumed a really brutal form. Views about the human being were more robust and so it might happen that a certain preparation of melissa (balm mint) would be given to someone who might be regarded as healthy. When he took melissa that had been prepared in a certain way, his consciousness would become slightly dreamy. He became more dreamy than he was before taking the melissa preparation. In this condition, faint imaginations entered into his consciousness. If, for instance, a man was treated in a certain way with henbane (Hyoscyamus niger) he became very susceptible to inspirations. Such investigations revealed that if the solar plexus was stimulated by means of henbane, it was permeated with spirit; in such a case, astral body and ego organization take firm hold of the solar plexus. Or it was noticed that the whole blood supply of the cerebrum became stronger—to a slight extent, but the effect was very significant—by the administration of melissa juice, because the ego organization takes a firm hold by way of the cerebrum. And so the whole human being was tested for the purpose of finding out how he could become spiritual and of perceiving how the single organs could become more spiritual.

It is a preconceived notion to imagine that we think with the head. This is simply not true. We think with legs and with arms and the head beholds what is going on in the arms and legs and receives it into the pictures of thought. I said at Christmas that man would never have learned the law of angles if he had never walked. He would never have learned the mechanical laws of equilibrium if he had had no experience of them through his own center of gravity which lies in his subconsciousness. When we come to the astral body which unfolds these things in the subconsciousness, the human being appears to us to be extraordinarily wise, even if he is often a fool in the physical world, because the geometry that comes to expression in walking, for instance, is all known—if I may put it so—in the subconsciousness, and then perceived by the brain.

Now when the organization of spirit and soul takes too strong a hold of the physical-etheric organization, physical illness ensues. In former times, therefore, the spirit in the physical organs was investigated because everything that can be spoken of as a gift from above is spiritual, of the nature of spirit and soul. But a distinction has to be made here. What the human being received, in a purely spiritual way, as a gift from above, was called a gift and retained this name. But now take a substance like belladonna for example.

Whereas in ordinary plants the physical and etheric principles are at work, there are others where the cosmic astrality works very strongly from outside, where the spiritual element—either the astral or what corresponds in the cosmos to the ego organization—works upon plants or animals. Poisons are then produced instead of the gifts bestowed by the spirit. But the poisons are a true correlate of the spiritual because, in plants and animals, they are the element of cosmic astrality which transcends the plant nature proper. By administering henbane we lead over the astral contained in the warmth mantle of the earth (which marks the boundary of the atmosphere) into the solar plexus and thereby into the diaphragm of the human being. Melissa, which is not a poison in the real sense, produces a gentle working of the spiritual which shows itself only in a form of slight stupor. In melissa, the poisoning process is in statu nascendi. This leads to the principle: physical illness arises when the physical organism or its parts are becoming too strongly spiritual.

But a different condition may set in. It may happen that when a human being is in waking consciousness, the soul-spiritual structure of his astral body or ego organization is transferred with too much strength into some physical organ. But instead of impressing itself upon the physical organism the physical organism forces physical structure upon the structure of spirit and soul, so that when he is asleep the human being becomes, in his astral body and ego, an image of his physical and etheric body. He takes the physical structure into his astral body and ego.

Here we have the difference in the two forms of irregularities which may appear. Even to observation they differ quite essentially. When a human being is ill, the sick organ is, strange to say, spiritualized. It becomes clearer. As though from outside, from its surface inwards, it is laid hold of by spirituality. Long before any definite traces are noticeable in the color of the skin and the like, a sick man appears transparent—shall I say—to occult sight and the spirit and soul is pressing into the transparency.

We notice the opposite condition, where the organization of spirit and soul is taking on the structure of the physical and etheric, when a man in his life of soul and spirit is really asleep. Then he becomes a ghost, a fleeting, wavering ghost of his physical body. He remains like his physical body. He truly becomes a specter of his physical body, and all the crude experiments that are made by spiritualists in connection with manifestations, as they are called, are due to the fact that the spirit and soul in the medium is weakened. That is indeed obvious. In some hidden way, this is what happens. In a dark room the weakened astral body and ego can take on the forms of the organs to the point of visibility. The manifestations are real, but illicit.

Now all so-called mental diseases are due to the spirit and soul—astral body and ego organization—assuming the physical and etheric structure. All so-called mental illnesses are due to this. We may therefore say: Physical illnesses are due to the physical organism or its parts becoming spiritual. Mental illnesses are due to the astral body or ego organization, or one of their parts, taking form in the physical or etheric sense. This universal truth is a very good guiding principle.

These things have a bearing, too, upon questions put by individuals about the connection between medicine and pedagogy, for in the child's organism we have before us every grade between these two extremes. The astral and ego organization in one child will tend to make the physical and etheric body spiritual. In another child the tendency of the astral and ego organization will be to allow the physical and etheric to give them form. Between these two extremes there are all kinds of intermediate stages. This fundamental principle also comes to expression in the temperament. When the astral body and ego organization have a vehement tendency (not as in insanity but of a kind that is controllable) to assume forms belonging to the physical and etheric body, we have the melancholic temperament. When the astral body and ego organization have the tendency to impress their structure on the physical and etheric body, we have to do with the choleric temperament. The phlegmatic and sanguine temperaments lie in between. In the phlegmatic temperament the astral body and ego organization have a tendency, but only in a certain sense, to assume the structure of the physical and especially of the etheric body In the sanguine temperament, the vital principle in the etheric body is strongly influenced by the astral body. So this principle also comes to expression in the temperaments.

What, in radical cases, is the guiding principle for the physician, namely, knowledge of how the spirit and soul and physical-etheric are interlinked in the waking consciousness of a human being, is also a guiding principle for educators, although they have to deal with latent conditions. Pedagogy and medicine are mutual continuations, the one of the other.

Now what you have to do, my dear friends, is to strive with might and main to attain imagination in your conception of man's being. I should therefore like, in this connection, to give you a few fundamental indications.

The form of the human being in the embryonic state is familiar to you as a picture—or at any rate can become so. We know today what the embryo looks like in its earliest stages and the form it takes later on, and from this you can make a connected picture of the human being in the embryonic state. You can also form a connected picture of the human being during childhood. You must try to make both the first and second pictures as intense as possible, as though your thinking were actually touching them, so that it seems as if the embryo were tangible to your thinking and you were inwardly following its forms. Then, in your thoughts, expand the embryo to the size of the child in an equally intense mental picture which you can look at and observe. Then, inwardly metamorphosing the mental picture of the embryo, let it pass into the picture of the child. If you really carry this out, you will be aware of certain difficulties. You will feel: If I enlarge the head of the embryo to the size of a child's head, it becomes very big. I must compress it. I must also inwardly crystallize, as it were, all that in the embryo is still watery and fluid, being part of the fluid man so that it becomes the embryonic brain. Then you will have to stretch and give shape to the limbs in the embryonic state. Inwardly you will have to carry out an act of plastic activity by letting the unplastic limbs of the embryo pass over to become the limbs of the child. It is an extraordinarily interesting inner occupation to let the embryo pass over into childhood in inner contemplation.

Then, going further, you can make the same experiment with the child and the grown-up person. Here there will be greater difficulty. The differences between embryo and child are very considerable and you will have to be extremely active inwardly if you are to succeed. But when you compare childhood with the prime of life, the differences will not be so great. The difficulty will be to fit the one into the other. But if you succeed in this, the imagination of the human etheric body will actually come to birth within you, and comparatively soon.

Shove man's earliest time
[- the embryonic life -]
On into childhood,
And carry childhood on
Into the days of youth.
There will appear to you, condensed, Human ether being
Behind the body's structure.
[- physical body in its structure -]

Schiebe die Frühzeit
[ - Embryonalzeit -]
In des Kindes Alter,
Und des Kindes Alter In die Jugend Zeit.
Dir erscheint verdichtet Menschenäthersein
Hinter Körperwesen.
[ -physischer Leib in seiner Struktur-]

Here you have a guiding principle which you can use just as well as the others I have given during these lectures. But you must fully realize that the acquisition of imaginative consciousness demands effort. It is not to be attained by mere beckoning but only by strenuous work.

Now you can go still further. You can try to picture an old, sclerotic man—old men are, to a certain extent, sclerotic—feeling that you are touching him and in this act of spiritual touching you get the impression that he is really hollow. The impression you get when you touch an old, sclerotic man spiritually is not as if he were more solid, harder, but, on the contrary, as if he were sucking at you. In this spiritual touching the feeling is as if, in the physical world, you were to run a moistened finger along the foam of a breaking wave or along the surface of clay. This, as you know, gives the impression of suction. So it is, spiritually, with a sclerotic old man. You must develop this experience of touch in your visual picture of the old man. This applies not only to the visual act but to any one of the twelve senses, also to the sense of life (Lebenssinn). So you have a picture of age, with its density, which seems to exercise suction. And now just as in the first instance you let the picture of the embryonic period pass on into the picture of childhood and then into that of the prime of life, maturity—now let the picture of old age pass backwards. Picture the mature human being and let your touch experience of the aged man pass back into the picture of man in the prime of life, who does not seem to suck but stands in the world full of vigor. When you let the picture of the embryonic structure pass over into the structure of childhood, you carried out a spatial metamorphosis—what happens now is that with old age you have the impression of a being who has been hollowed out, who sucks all the time, and this hollow being seems to be filled with force and energy when you let the picture pass back into the age of maturity. Whereas the first picture of abounding strength is connected with an experience of being very slightly paralyzed, when the picture of the old man is let pass backwards, vigor seems again to come into his bones and into the whole structure of his solid organism. More care must be taken when this inner process is being carried out. And then the picture of the prime of life must be carried back to that of youth. This is an easier thing to do. We picture a man who already has one or two wrinkles and then let him be merged into the picture of a young, chubby-faced person. When we succeed in doing this, we get the impression of the etheric body being animated, beginning to ring and sound. This gives us an impression of the astral nature of the human being. And so you have a guiding principle for the ascent to inspiration.

Shove old age's density
Back into the prime of life,
And the prime of life
Back into the life of youth.
There will ring forth in cosmic tones The working of man's soul
[—astral body—]
Out of the Ether life.

Schiebe die Altersdichte In die Menschenreifezeit,
Und das reife Alter
In das Jugendleben.
Dir ertönt in Weltenklängen Menschenseelenwirken
[ - der Astralleib also -]
Aus dem Ätherleben.

You will realize from what I have told you that guiding lines for meditation are not given out as a commandment but are based upon things that can be understood. When a human being is guided to meditation in the proper way, conditions are not as they once were in the ancient East, when both the upbringing of children and the development of old age rested upon quite different foundations. When somebody is given meditations today, they are of such a form that he realizes and understands what he is doing with himself. In the East the child was under the guidance of his Dada. This meant that the child was taught and brought up according to the Dada's mode of life. The child learned no more than he was able to learn by watching the Dada. When a grown-up man wished to make progress, he had his Guru. And the Guru taught in no other way than: thus it is and thus it shall be done. The difference in our Western civilization is that an appeal is always made to the free spiritual activity of the human being, so that he is fully aware of what he is doing. He also has insight into how inspiration arises.

If with the powers of healthy human intelligence we have grasped how physical illness and spiritual illness work—and the things I have told you today can be understood by healthy human intelligence—if we go on to realize what we should achieve in meditation, we have reached, with the powers of healthy human intelligence, the boundary of what can be attained. Healthy human intelligence can acquire everything that proceeds from Anthroposophy. When things begin that are not to be understood by healthy human intelligence, then it is right for this intelligence to work only so far as that boundary, and no farther. It is like standing by an lake—a boundary is there, too. We look towards it from the shore. Truly, the healthy human intelligence leads right up to this boundary. No criticism ought to be leveled at you for spreading an obscure, mystical view of the world, for it should be one that is attainable by all healthy human intelligence. When I once said the same thing in Berlin, an article that was written about the lecture, said: Healthy human intelligence can comprehend nothing whatever about the spiritual world and a form of intelligence which does grasp something about the spiritual world is ill; it is not healthy. This was what was held up against me.

I want still to say something else. Your medical studies oblige you to look very intimately into the whole nature and being of man and as young men and women you are in a special position. In all seriousness we must take the fact that the Kali Yuga has passed, that we have entered a new Age of Light although for the reason that the old continues through inertia, humanity is still living in the darkness. From the spiritual universe, light is shining in; as human beings, we are entering an Age of Light; only we must make ourselves fit to realize the intentions of this Age of Light. Young people are especially predestined for this and if with the necessary earnestness they unfold a definite consciousness of why they have been born precisely at the beginning of the Age of Light, it will be possible for them to adjust themselves to what is really demanded in the sense of the true evolution of humanity. And what is demanded now is that we shall look into the human being if we want to explain the world, just as formerly men looked at nature in order to see how the human being is built up out of the forces and processes of nature. Man and his being will have to be understood and the single nature processes as specializations, one-sided processes of what is going on within the human being. When this point is reached a certain inward quality in all the activities of human feeling and the human mind will arise—a quality that has been sought for, although in a rather tumultuous fashion.

Think only of how youth began to deify nature when the Youth Movement of the Age of Light began. It was all abstract, however vitally the impulse may have been felt. The true path of spiritual development for the young man or woman today must lead to the unfolding of intimate feelings for his connection, as a human being, with the world—there must be intimate, tender feelings and what the young absorb spiritually must no longer be a science for the intellect. In that he remains cold—it has always been so. Science must take a form in which every stage that is reached means that one becomes a different human being in feeling and in mind, and acquainted with something that has been forgotten. We also learned to know nature before we came down into the physical world. But then, nature had a different appearance. When a young human being today is led to a coarse, robust, external way of looking at things, the deathblow is struck at what he experienced in pre-earthly existence. If we could succeed in feeling that an old acquaintance of pre-earthly life had entered into our external, material way of looking at things, then feeling would flow into knowledge and understanding. And like a bloodstream, a spiritual bloodstream, this must go through the whole of scientific life, above all through the whole education and teaching of the human being. It is this intimacy with reality that must be acquired in science. Truly the modern age was lacking in understanding in this respect.

Comparatively early in my life I tried to show how the human being, when he confronts the outer world of sense, really has only the half reality, and how he only reaches the whole reality when he unites what arises within him with the outer, material reality. And to begin with, because the times were quite different then—things have always to be prepared—I had to present it in terms of a theory of knowledge. When you read my little book Truth and Science (Mercury Press, 1993), try to let the spiritual rise up into the mind and heart, the spiritual that wells forth from within. Thereby the first step is taken towards this “making inward” of science, especially towards a heart-filled receptivity to world reality. The physician has particular opportunities for this intimate experiencing of reality and therefore the physician, just because he is a physician, can be the person who can make the abstractness prevalent in the other Youth Movement composed of those who are not destined to be physicians, more concrete, more full of heart. A young person today who has some real knowledge of medicine has the advantage when he comes together with someone else who knows nothing but jurisprudence and is, consequently, to be pitied. Medicine can be deepened as we are deepening it here, but with law this is quite impossible. Even up to the beginning of the eighteenth century, something of the spirit still remained in medicine; in jurisprudence spirituality ceased far away in the Middle Ages, when men no longer even dreamed of the spirit and had nothing but recorded statutes. The physician who from the very beginning comes to grips with the most concrete facts of life can have an extraordinarily good effect upon the rest of the youth.

It would be good if you, as physicians, would interest yourselves, too, when opportunity arises, in the educational work that is being done in the Anthroposophical movement. There would be nothing to prevent this if you are in real earnest. The information contained in the Waldorf School Seminary courses cannot be given to everyone, but when somebody shows genuine interest there is nothing against your getting these courses if you really study them from the medical point of view, remembering the close relationship that existed in ancient times between healing and education.

In these days we have quite got away from the conception of man as a being who comes into earthly life burdened with sin, because the modern mind simply does not know what sin really is. What is it that took form as the notion of sin? It is what I have spoken of here as the law of heredity—this is the inherited sin. Individual sin, too, is something that the human being has to overcome in the second half of his life. He has to overcome the sinful model, which comes from heredity. We can also say the sick model, according to ancient conceptions. If the human being were to retain, as his body, what works in his model up to the change of teeth, he would carry it within him his whole life long and at nine years of age he would be a man—how shall I put it?—the whole of his skin would be covered with a kind of moist eczema and if the condition continued he would get little cavities all over his body, would look like a leper, and if he lived on at all the flesh would fall away from his bones. Man is born as a sick being into the world and to educate him, that is to say, to understand and guide what is working according to the model, is the same thing as a mild healing process. Within the Youth Movement and when speaking of education, you should consider yourselves as healers. You can indicate the remedies—which in the first place, of course, remain a spiritual matter—but can certainly be applied physically when a child's condition becomes pathological. In pedagogy, too, there is an art of healing, only it is on another level, another plane. On the other hand, when a patient gives no help at all by working with any guiding principle we may give him for his own subjective consciousness, for the understanding of his illness, for pessimism or optimism in his conception of life—when we simply cannot work educationally—it is exceedingly difficult to help him medically. If the patient—I do not say that he must have blind faith in the remedy for that would be an exaggeration—but if the patient, simply through the individuality of the physician, is brought to a point where he feels the physician's will-to-heal, the reflex action in him is that he will be filled with the will to become healthy. This interplay of the will-to-heal and the will to be healthy plays a tremendous part in the therapeutic process. We can therefore say that there is a reflection of education in healing, and in education a reflection of healing.

Very much depends today upon human beings in the world coming together in the right consciousness. If, therefore, medical youth comes together with the other youth in the right consciousness, the result will certainly be that the medical youth can work very fruitfully on the others. But what is so necessary is to sharpen the consciousness in both directions.

These are the things that I would fain have laid into your souls and hearts, now that you have come here again. I hope they have helped to strengthen still more the bonds between your souls and the Goetheanum and that even in such a concrete domain as that of medicine, the Goetheanum will find human beings who carry out into the world those things that can be found here. You will think rightly about this if you will also feel yourselves as part of the Goetheanum and will often turn your thoughts to what the Goetheanum desires for the world and the growth of civilization. And so the ties of heart that you can form with the Goetheanum may be a very great help to you in the tasks before you. This is what I have had in mind in giving these more intimate addresses and I believe that we shall be able to achieve much if, after what must be the last lecture now, you will carry this feeling out into the world. Thereby we shall also remain together and the Goetheanum will feel itself a center with a definite task. Then the Goetheanum will be a real Goetheanum and you, true Goetheanists. And at the same time, out yonder in the world you will be the supporting pillars which the Goetheanum needs. If things go on in this way, everything will be well.

with introductory words commemorating the laying of the foundation stone of the Goetheanum on September 20, 1913

My dear friends! If the destructive flames of the New Year had not affected our Goetheanum in such a terrible way, we would have been able to look back on the laying of the foundation stone for this Goetheanum on the hill of Dornach ten years ago with deep satisfaction. We can only look at the fact that, apart from the foundation stone, very little of this Goetheanum has actually remained for us. And indeed — the foundation stone was meant not only to be what it immediately presented itself as, and the celebration at that time was also not meant to be only what immediately came to external expression. The destiny associated with the anthroposophical movement has, as it were, given birth to this Goetheanum out of its bosom, and the foundation stone was laid for the Goetheanum in the first place. But the way in which the celebration was conducted at that time, the way which was then, as you know, presented in such a terribly ugly way by the outside world, which was so reviled – this celebration was actually intended to consolidate the anthroposophical essence in the first place. It was intended to speak deeply to the spiritual part of the hearts of those who participated in this cornerstone ceremony not only physically, as only a few could, but also spiritually. And in this way it was indeed held at the time.

We may perhaps express the wish today that, although the building that has arisen from this laying of the foundation stone has gone well for the time being, the spiritual part may nevertheless retain its firmness; that firmness that the world already needs in this difficult time, which has become difficult and will become even more difficult. For gradually the conviction is gaining ground in some minds today that a breakthrough of the spiritual could be the only remedy for this epoch.

But this conviction is only gaining ground with great difficulty, because there are so many obstacles for people that if this conviction only shines as an extraordinarily small, weak flame, it cannot develop. There are obstacles that are again due to the circumstances of the time. For it is indeed the case that a large part of the reasons why humanity has run into its present difficulties lies in the fact that the conditions of the external world have become so extraordinarily complicated. And today man stands in the most diverse relationships into which he is born, into which he is educated, into which he is drawn by the social conditions. And what is actually missing in most cases is the courage – I do not even want to say to get out of these relationships, that does not even have to be the case – but there is not the courage that is really necessary to get clarity about these relationships that the individual has to the world, to his fellow human beings and so on from the extraordinarily complicated development of the last decades.

Man often seeks to dampen the insights that would bring him clarity about these circumstances. And that which acts as a dampening, paralyzing force for this conviction also extinguishes the small flame that is already saying in the depths of many hearts today: Yes, the salvation of humanity is only possible through the path of a spiritual world current. And so it is extraordinarily difficult for these flames, which are in the souls of those whom I called homeless souls here some time ago, to really lead to what they must lead to. And it was precisely to consolidate such convictions that the foundation stone ceremony for the Goetheanum was held here ten years ago. The laying of the foundation stone has always been a point of reference for everything that has since been done for the Goetheanum. It is hardly surprising that the excessive outbursts of the opponents have been joined by those who refer to the laying of the foundation stone.

It is now the case that on the one hand today - I have often said this - there is an eminent need, more than at any other time in the development of humanity, to work with all the fibers of the human mind towards a spiritual goal. But on the other hand, there is a terrible hatred - “hatred” must be said – a terrible hatred of everything that bears the mark of spirituality in the true sense of the word. Today, the symptoms of such hatred sometimes appear in a paradoxical way.

We have just had the Stuttgart conference, which on the whole was much more peaceful than the February conference; I would also say that more joyful hopes for the future were revealed, and that the will was expressed to place the Anthroposophical Society on a new foundation in an energetic way. That is what everything has been leading up to, and in this sentence everything can actually be summarized, so that, as far as the German Society is concerned, proper preparation can be made for the international conference of delegates that is to take place here at Christmas. But there were also some individual episodes, and one of these episodes belongs to those that I would like to tell here, because it might not be unnecessary for you, my dear friends, to hear about this matter.

Then a younger man came forward, one of those who try to keep watch over the situation at Landhausstrasse 70 in Stuttgart, and he spoke in a very urgent and serious manner about the urgent need for a strong consciousness within the Anthroposophical Society. And then he also said that what one could observe in this way already demands a great deal, and that it challenges one to always admonish this urgency in a more serious way. For example, he had seen, while he was watching over Landhausstrasse 70, that is, the branch office in Stuttgart, how a greengrocer had driven by who said to someone else: “Yes, that's the house; Dornach has burned, but the firebrand should also be thrown into this house, and up there under the roof, that's where the people live who actually make it necessary to shoot up there.

Well, you see, it's not exactly credible that this “vegetable” grew on the greengrocer's own heart, his own soul, but one must assume that the greengrocer's voice is the often-occurring echo of slogans coming from quite elsewhere. But it is not unnecessary to mention here the matter that was brought before the large assembly in Stuttgart. Perhaps from observing these or those episodes, as they were presented at the Stuttgart conference before the large assembly, and which are symptomatic of something, it may be possible to piece together what will justify what I have been repeating for many years: What we need is vigilance in all directions, and the last thing we need, especially within the Anthroposophical Society, is complacency.

All this comes to mind when one sees how much has been destroyed of what arose from that laying of the foundation stone ten years ago. It comes to mind because today one must really have the most enthusiastic longing in the truest sense of the word that what was spiritually connected with that laying of the foundation stone, what spiritually permeated that laying of the foundation stone, that this may signify a laying of the foundation stone for a building that can perhaps only be built with tremendous difficulties and efforts, of which perhaps very little still stands today: I mean the spiritual part! One would have to say the same thing even if a new Goetheanum were to be built again on the outside as a house! But that this spiritual building, of which perhaps little still stands today, may become ever stronger and more impressive for the world through the intense enthusiasm of those who have recognized how necessary anthroposophy is for our time, that is what I wanted to express before you today.

We may indeed say, especially in remembering that laying of the foundation stone: Despite the serious misfortune that has befallen us, this laying of the foundation stone should remind us even less of this misfortune than of what our task is in building. We should not dwell on what has been destroyed and what is only part of a work of destruction that is far from complete.

Now, my dear friends, I would like to add something else that is somewhat related to this. It is not intended to be presented in a sentimental way. I did present it in Stuttgart at the delegates' meeting, but even there it was not presented in a sentimental way. And since it is truly meant very seriously – despite not being presented in a sentimental way – from a certain point of view, allow me to present it here as well – although, of course, here too, as I did in Stuttgart, I must in a sense apologize for presenting things in this way. But since I really am presenting so many things here that I would like to say, which have been achieved with all my heart and soul – in the spiritual sense, of course, this is absolutely meant – which thus testifies that I am truly not concerned about the soul, from this place to become ironic, but it is always meant seriously, so I may well speak about it in this circle as well. There was an episode at the Stuttgart conference; people insisted on reporting this little episode, especially before the very last meeting at 8 o'clock on Monday morning. So perhaps I may also bring this event up here.

At the Stuttgart assembly of delegates, there was much talk about the fact that a certain, I would say, laxity has gradually crept in with regard to the administration of the Anthroposophical Society as such; perhaps it would be better to say of the individual anthroposophists' conception of what they should actually do in the interest of the stability and inner security of the Anthroposophical Society. It was pointed out many times how people without membership cards are admitted to the meetings, and how opponents can repeatedly sneak into these meetings. For example, it was pointed out that during the delegates' meeting itself, someone appeared with a membership card that had been borrowed from someone else – I believe from the sister. It was then debated that the circumstances made it necessary to affix photographs to the membership cards of anthroposophists. I took the liberty of remarking that these would only help if they were stamped at the same time, because otherwise one could simply peel them off and stick them over the photograph. It was then also immediately reported that the person who had this membership card is said to have said: A photograph won't help, because I look exactly like my sister. - Well, these are very strange views that lead to all sorts of things.

You see, such an opinion has also been formed with regard to the cycles, of which it can be said today that perhaps not so many people have read them in detail within the opposition as in the ranks of the supporters, but that they are fruitfully read by the opponents – I would like to say in the sense of the opponents: They are actually implemented, they are utilized by the opponents. They are read very carefully there, and everything possible is done by the opponents with regard to the cycles. Today, it is already the case that one can say what is being done with the cycles by the opponents. We have recently learned how the latest cycle was immediately exploited in an opponent's publication. So there is a great zeal that one would sometimes like to see within our walls. Various suggestions were also made in Stuttgart, without of course considering that none of these suggestions can be of any use. For one cannot take action against something that has become necessary, once the Society has reached a certain size, in this way, especially with the way in which the membership is otherwise handled. One can only say one thing – with full knowledge that today everything, not only what is printed but also what is spoken, comes into the hands and ears of the opponents; with full knowledge and not wasting time with all kinds of measures to prevent this, because that means wasting time – one can only say one thing: If the content of the cycles, the spiritual current flowing through them, is championed in the same way that its opponents champion anthroposophy, then that is the best protection for the cycles in their current form, the form in which they are disseminated by the Anthroposophical Society. Negative protection is of no use here, only the positive, the active, can be of use: that one can also take the initiative for the cause.

And so many things were discussed. Much was also discussed in such a way that one always had the feeling that what was being said no longer applies to the current situation. For example, in all that was being said about protecting society from opponents, there was a grotesque contrast to what Dr. Husemann said when he discussed the opponent Dr. Goesch. Dr. Goesch made a very grandiose impression – I just want to say that in parentheses, of course it was largely a feigned impression – but he made a grandiose impression on those people who gathered in Berlin some time ago under the slogan: The Non-Anthroposophical Experts on Anthroposophy. This assembly consisted of enlightened pastors, licentiates, professors and so on. And a certain Dr. Goesch made a particular impression there, as did a certain Dora Hasselblatt. Now I do not want to reopen the whole issue. Much of how Dr. Goesch in particular conducts his opposition has been reopened at the Stuttgart assembly of delegates. But what is of symptomatic significance is this: he still pursues this antagonism today in such a way that he says: 90 percent of all that exists in anthroposophy is something to which he adheres with complete conviction. He is not fighting anthroposophy at all, but only me and the anthroposophists.

Now, that is a distinction, isn't it, which is based on a strange disposition of the soul. But I don't even want to mention that today; instead, I would like to mention something else. I would like to mention that there were people gathered together – as I said, enlightened pastors, licentiates, professors – who then agreed to send speakers around for whom what had been discussed in this assembly was to form part of the material for opposing speeches. These opposing speeches have already begun, and it was emphasized at the Stuttgart assembly of delegates that there are good reasons to expect that they will continue, especially from October onwards. Since recently, especially in Central Europe, the number of opposing speeches far exceeds the number of speeches given by supporters, there is a good chance that this will continue to increase.

But that is not even what I am concerned with at this moment, but rather what I would like to point out and what Dr. Husemann presented, that is, how these personalities, who were gathered there and who were to be given the impulse from the assembly to appear as fierce opponents of anthroposophy, how they were convinced by Dr. Goesch and what positive arguments he presented to make them opponents of anthroposophy. People are now saying and emphasizing – as can be seen from the speeches made at this congress of non-anthroposophical experts on anthroposophy – that anthroposophy poses a great danger to the physical and mental health of humanity.

In contrast to this, it seems very strange to hear Dr. Goesch's positive statements. For example, he said that he knew exactly what the intentions at the center of anthroposophy are. The intention was that Dr. Steiner and I would form a planet of our own, which would be separated from the earth and on which the members of the Anthroposophical Society would initially settle, so that in this way there would be a separation of our planet from the Anthroposophical Society on its own planet. And for this purpose, despite the fact that 90 percent of anthroposophy is the pure truth, the Anthroposophical Society was founded, and the poor members of the Anthroposophical Society are in this danger.

Now, my dear friends, I ask you to imagine the situation: enlightened pastors, licentiates, and professors are being told about their studies in terms of anthroposophy, that a piece of the Earth's planet should be split off to found a cosmic colony. This is the legitimization with which Dr. Goesch presents himself to this enlightened assembly in our enlightened cultural age.

Now I ask you: How many of these enlightened pastors, licentiates, professors and so on will have listened to such a thing and thought it foolish? For I do not really know what should be going on in the minds of the enlightened pastors, licentiates and professors – they are not anthroposophists, they want to fight them – so what should actually be going on in their minds if they do not consider it foolishness! But despite all this, the impulse to fight anthroposophy arises from this “positive”.

Now, please, just imagine the state of mind of this assembly. Such an assembly is possible today! Such an assembly grows out of the spiritual life of our present time! But that is not yet all, my dear friends, why I am mentioning this matter, but I am mentioning this matter for a completely different reason, and I will now characterize it for you.

You see, if you think a little further than those who just take crazy facts to look at them as they are and don't think any further – if you just think a little further, you have to say to yourself: On the third or fourth day, during the conference of the enlightened licentiates, pastors and professors, a number of these gentlemen, along with others like them, were sitting in other meetings where important things were discussed that affect the order of contemporary social life. On the tenth day, let us say, another group of these people sits together with their peers. You, my dear friends, must think beyond this assembly and consider that these are the people who otherwise sit together in assemblies when the great human affairs of the present are being arranged. And that is the important thing when one wants to judge our culture, that is what comes into consideration! Above all, one can be so objective, especially on the basis of anthroposophy, that one naturally regrets what follows from such a meeting for the physical world; but one must still be aware that such a meeting, even of the most inferior spirits in the spiritual world, can only be received with the most thorough laughter. That is an inner truth. But the fact remains that in a terrible way it points to the whole soul constitution of the present time, that such a gathering is an enormously telling symptom of what is happening in the wide world of so-called spirituality today! And that is the important thing.

I wanted to show by these concrete examples how different things come into consideration today. There are opponents. There will be people who think that the impulses of these opponents should be combated with this or that. Yes, my dear friends, with the vast majority of opponents it is not even possible to take the impulses that arise there seriously! Because these people, who now send their speakers out as opponents, who have written their articles, these people of the caliber of Mr. Lempp, who was mentioned here a few weeks ago in an admittedly unfortunate way in connection with the fact that our “Anthroposophy” published an article by him: these people could be persuaded on the basis of the information that we want to split off a piece of the planet and settle on it!

Yes, now you have to say to yourself: So not only did people not believe a word of it, they didn't believe a single atom of it! There is no thread of truth connecting what they are now developing as their opposition with what has been put forward to them as reasons for this opposition. There is no thread of truth, no matter how thin, connecting the two! That is how strongly the sense of truth of the opposing side has been eliminated today. This must really be taken into account today.

On the other hand, we must realize what the rest of our culture has come to be, when such things are possible. For the people who have so little to do with the truth in what they do, with the starting-point of their work, are in many cases the same people who, so to speak, lead our culture in an official capacity. We need not be guilty of anthroposophical social egotism when we consider these things. On the contrary, if we are not egotistical and take such things as our starting-point in order to gain a symptomatic grasp of the spiritual life of the present day, then this is something that should really go to our hearts.

And so, in connection with the fact that, in view of these really decisive facts, much of what is said in our meetings today seems, I might say, rather unwise, with little penetration of the consciousness of what is actually at stake, I said just last Monday evening in Stuttgart: I do not want to speak about the named and unnamed opponents, who are dealt with in a very concise manner in the book by Mr. Werbeck, who is really working on the composition of this book in an ingenious way. But, I said, I don't want to go into the question of opponents in any great detail, because I really don't have the time and I would miss out on many other infinitely more important things if I were to go into this question of opponents myself.

But I will discuss three enemies, I said, who – and now I also apologize to you for speaking of these three enemies – who are actually almost in all such assemblies, as the Stuttgart assemblies were again! There, too, were three enemies – not exactly opponents, but enemies – who are now always admitted, not with false membership cards, but without any membership cards at all, and are actually always there, and who are really causing a great deal of damage with their enmity. There are two female opponents and one male opponent.

The first female opponent is actually still terribly young, chubby-cheeked, with a youthful face, almost childlike, and somewhat flirtatious in the way she presents herself – not always, but especially when she asserts her impulses in anthroposophical gatherings. This is precisely the kind of opponent who has crept so terribly into even the more intimate Stuttgart gatherings! The three of them were always there. They were even there among the trusted people.¹They would meet in a smaller group – the three were always there! So this innocent creature, naivety with a name – and a very strong enemy in our meetings – comes without a membership card.

The second enemy is also female, is considerably older, with horn-rimmed glasses, I said, on her nose, a pointed nose. You could call her Aunt, but just as well “Fag”. That is namely the Lady Illusion. But she is extraordinarily loved, despite the fact that she causes extraordinary harm.

These two personalities in particular succeed in instigating those thoughts that then become suggestions of membership cards, of protective measures for the dissemination of cycles; and especially of what can often be heard and has done so much harm: that so-and-so has spoken “quite anthroposophically” again. Of course he was not speaking anthroposophically at all, but – well, I won't say how. But in any case, this longing in those who speak in such a way to find something 'completely anthroposophical', so that one can comfortably reassure oneself, is also fuelled by the two female personalities of naivety and illusion.

The third is a man, a man who bears the name: Leberecht Frei-Herr vom Unterscheidungsvermögen (free lord with no right to distinguish). This man is also always present at our meetings. And he prevents what has an inner value in the anthroposophical sense from being distinguished from the anthroposophical nonsense. But these are only the most extreme poles: anthroposophical solidity and anthroposophical nonsense – in between there are many gradations. And if we do not have, so to speak, a core within our society that consists of personalities who always appear without a membership card and who are free from all discernment and who transfer their capacity as Baron Leberecht Freiherr from discernment to so many - if there are not also those who turn their nose up at this Baron Leberecht, then we will most certainly, with all that we will only accumulate obstacles upon obstacles, weakness upon weakness, and so on.

These are three powerful enemies, who sometimes creep in through the keyhole: the ladies Naivety, Illusion, and the Baron Lack of Discernment. We must now be very careful to pay attention to these personalities.

You see, it is a difficult matter, and I apologized for bringing it up; but I usually, when I bring up something like this, always say: Those present are exempt. Yes, I usually say that. Now, my dear friends, it is not meant to be so badly, but it is meant as a way of drawing attention to these enemies who are always there. |

And indeed, what you can find as a kind of characteristic in the last scene of the last mystery drama also applies to these enemies, where it is said of certain spiritual entities – because you have already seen that spiritual beings are meant, spiritual enemies — it is said that they have their power as long as one is not aware of them, but that their power immediately ceases when one develops an awareness of them.

This is the secret of very many things in the spiritual world: evil powers can only maintain their power as long as there is no awareness of them, as long as no awareness of them is developed. On the other hand, the development of consciousness for certain spiritually hostile or evil spiritual powers works the same way as day does for the unkind ghosts: they run away when consciousness is developed.

I have often emphasized that it is harmful to say: This or that is a harmful entity; so one should beware of having anything to do with it, and flee from it oneself. — No, one should confront this hostile power with all one's inner strength, learn to recognize it! For when a reflection of it arises in one's own consciousness, it acts as the light from which it flees.

I have often characterized this by saying: Many a person, when they hear about Lucifer and Ahriman, says: Oh, we must beware! Away, away, away from it! — But that is not the task; rather, the task is precisely to grasp these two powers so precisely in our consciousness that they run away from us. This is something that really helps us to make progress. For in the spiritual world, different laws apply from those we have in the physical world.

I have already mentioned some of this. In the physical world, for example, the law applies that the whole is always greater than one of its parts. The four triangles are the parts of the large triangle; the large triangle is greater than one of its parts. Now one thinks that this is absolutely correct. For the spiritual world it is not correct at all, but there the part is always greater than the whole. You will say that cannot be. But that is just something we cannot imagine in the physical world! Yet it is a fact: in the spiritual world, your liver is infinitely larger than you are as a whole. And so it must be said that the same applies in the spiritual world: if I run away from Lucifer, he comes closer and closer to me. Only when I stop and he runs away, then he does so in the sense of running away in the spiritual world - and then he really gets far away, not close. On the other hand, if I run away from him – well, from a spiritual point of view I would not do it, because then I would know this secret that I have just explained – but if I run away from Lucifer, I do it the way you run away in the physical world: if you have longer legs, you escape him by running in the physical world. But in the spiritual world you get closer and closer to him, the opposite applies. On the other hand, if you make him run away, he observes the laws of the spiritual world, and he does it like the unholy ghosts before dawn: that he really moves away from his reflection in the human soul.

These things must be taken very seriously! If we take them seriously, we will also know that we can only fight these invisible opponents, naivety, illusion, lack of discernment, by not having any illusions about them, by chasing them away – yes, how should I put it, at the moment when you talk about them, that is when they always want to exist again. I myself must say: one must come to have no illusions about naivety, illusion and lack of discernment. So here again one must stand on the right ground in the face of the illusion.

But you see, this is my observation, which has become more and more firmly established over the last ten years: that we learn from what was meant at the foundation stone ceremony to expel these invisible, but no less powerful and significant enemies from our anthroposophical circles. And if we stand firmly on what was meant ten years ago when the foundation stone was laid, then we will drive these enemies out within our own assemblies. Otherwise, these enemies – I could name a few more, but that is enough for today – will be able to contribute unspeakably to the power of our opponents growing from day to day outside our ranks. I wanted to mention this today, firstly as a reminder of the laying of the foundation stone, and secondly as a brief report on the Stuttgart conference.

• 1. The Dreißigerkreis is meant.

Let us once again recall the deeply significant fact that the knowledge and truths contained in the Mysteries of Hibernia gradually lost force and influence as they moved from the West towards Central Europe and the East; and in place of a knowledge of the Spiritual—even in matters pertaining to religion—physical perception, or at any rate a tradition based upon physical perception, made its appearance.

You will remember the picture to which we came at the end of the last lecture. We spoke of the time when the Mystery of Golgotha took place. Over in Hibernia were the Initiates with their pupils; and there, without any means for physical perception of the Mystery of Golgotha and without any possibility of receiving information of the Event, the Mystery was none the less celebrated with all solemnity, because the Initiates knew from their own insight that the Mystery of Golgotha was happening—externally—at that very time.

These Initiates and their pupils in the Mysteries of Hibernia were thus under the necessity of experiencing an actual physical reality, an event in the world of the senses, in a spiritual way. But for their peculiar disposition of soul and for the orientation of knowledge then customary in Hibernia, there was no need to have anything more in the physical world than the Spiritual alone. In Hibernia the Spiritual was always predominant.

By all manner of secret streams in the spiritual life, what had been begun in Hibernia was carried over to the British Isles and to Brittany, to the lands that are now Holland and Belgium, and finally by way of the present Alsace to Central Europe. Though not recognisable in the general civilisation of the first centuries of Christian evolution it can nevertheless be discovered in all these regions; here and there we find single individuals who are able to understand what had come over from the Mysteries of Hibernia. In order to find these individuals we must set out with a deep and intimate longing for knowledge. In the first Christian centuries they are still fairly numerous, but later on, from the eighth and ninth to the fifteenth and sixteenth centuries, they become very rare. Yet in these centuries too, individuals are still to be found who gather around them, in silent places far removed from the great world and its civilisation, little groups of pupils through whom what had been begun in Hibernia in the West of Europe could be fostered and continued.

In general, we find instead all over Europe that for which spiritual perception is not required; people receive readily the historical tradition of the physical events which took place in Palestine at the beginning of our era. From this stream proceeded that element in human history which takes account only of what happens in physical life. Humanity in general was less and less able to perceive the contradiction which lies in the fact that the Mystery of Golgotha, an Event that is comprehensible only by means of the deepest spiritual activity, should be referred to an external phenomenon, perceptible to the physical senses. This line of development became necessary for a time. Fundamentally speaking, it had been gradually prepared over a long period, but it could be realised only because a very great deal of the old Mystery knowledge, even such as still existed in Greece, had been forgotten.

Now these Mysteries of Greece were divided into two kinds. One kind was engaged in directing man’s senses towards the spiritual world, towards the actual guidance and ordering of the world in the spirit; while the other investigated the secrets of Nature, all that rules in Nature, and especially the forces and beings connected with the powers of the Earth. Many of the candidates for the Mysteries were initiated into both kinds. Of these candidates it was said that they had knowledge on the one hand of the Mysteries of the Father, the Mysteries of Zeus, and had been initiated into them, and that on the other hand they had also been admitted into the Mysteries of the Mother, the Mysteries of Demeter. When we look back into those times we find a spiritual perception which though somewhat abstract can extend into the highest regions, and side by side with this, a conception of Nature capable of descending into the depths. And as has been said, we also find what is of special significance—the union of the two.

Now in this union of the heights and the depths a fact was perceived that today is but little noticed. It is the fact that man has certain external substances of Nature within him, but not certain others. This fact was observed and studied in its deepest meaning in the Chthonic Mysteries in ancient Greece. You know that iron is part of man’s make-up. There are also other metals in him, calcium, sodium, magnesium, and so on; but there are many more metals which are not in him. If we were to try to find these other metals in man by the use of ordinary scientific methods, that is to say, by analysing the substances in him, then by means of this external investigation we should find in him no lead, no quicksilver, no tin, no silver and no gold.

That was the great riddle which occupied the Initiates in the Greek Mysteries, eventually finding expression in the question: How does it come about that man carries iron in him, that he carries sodium, magnesium and other substances which can also be found in outer Nature, but does not, for instance, carry lead or tin in him? They were deeply convinced that man is a ‘little world’, a microcosm, and yet it would appear that man does not carry in his make-up these other metals—lead, tin, copper and so on.

Now we may truly say that the older students and Initiates in Greece were of the opinion that this was only apparently the case; for they were steeped in the knowledge that man is a real microcosm, which means that everything which reveals itself in the Cosmos, man must also carry in himself.

Let us consider for a moment the mood of a man about to be initiated in Greece. He would be instructed somewhat as follows—and here I must, of course, gather together into a few sentences an instruction that extended over long periods. He would be told the following.—Observe how the Earth today carries everywhere in it the iron which is also in man. Once upon a time, when the Earth had not yet become Earth, when it existed in a previous planetary condition, when it was Moon, or perhaps even Sun, and also contained in itself lead, tin, and so on, all the Beings who partook in this earlier form of the Earth shared in these metals and their forces, even as man today shares in the forces of iron. But after the various changes which the ancient form of the Earth underwent, the iron alone persisted in such strength and density that man could permeate his being with it. The other metals named are also still contained in the Earth, but they are no longer of such a nature that man can directly permeate himself with them. They are however also to be found, in an infinitely rarefied condition, in the whole cosmic space which surrounds man.—

If I examine a small piece of lead, I see before me the well-known greyish-white metal, which has a definite density. I can take hold of it. But this same lead which appears in the lead ores of the Earth exists in infinitely fine rarity in the whole cosmic space surrounding man, and it has significance there. For it radiates its forces everywhere, even where there is apparently no lead, and man comes into contact with these forces of the lead, not through his physical body, but through his ether body; because outside the lead ores of the Earth lead exists in a rarefied, fine condition such as can work on the ether body of man. And so in this condition of rarity, and spread out over the whole of cosmic space, lead works upon man’s ether body.

The pupil of those ancient Chthonic Mysteries in Greece learned that, just as today the Earth is rich in iron—for it is a planet concerning which the inhabitants of another planet could say: that planet is rich in iron, the only other planet rich in iron being Mars—just as the Earth is rich in iron, so Saturn is rich in lead. What iron is for the Earth, lead is for Saturn; and we have to imagine that once upon a time, when Saturn separated from the common planetary body of the Earth (as described in my book, Occult Science), this fine division of lead took place. One can say that Saturn took the lead out with him, as it were, and through his own planetary life-force, through his own planetary warmth, retained it in such a condition that he is able to permeate the whole planetary system to which our Earth also belongs, with this finely divided lead.

You must therefore imagine the Earth and in the distance Saturn filling the whole planetary system with finely distributed lead; and then imagine this fine lead substance working in upon man. You can still find evidence that this was taught to those who were to be initiated in ancient Greece, and that they learned to understand how this lead worked. They knew that without it the sense organs, especially the eye, would claim the whole of man’s being, and not allow him to come to self-dependence. Man would be able only to see, and not to think about what he had seen. He would be unable to detach himself from what he saw and say: ‘I see’. He would, as it were, be overpowered with seeing, unless this lead influence were present in the Cosmos. It is this working of lead which makes it possible for man to be independent in himself, placing him as Ego over against that sensitiveness to the outer world which is in him. It is these lead forces which, entering first the ether body of man, and then from the ether body impregnating also, in a sense, the physical body, bestow upon him the faculty and power of memory.

It was a great moment for a pupil of the Chthonic Mysteries in Greece, when after having learned all this, he was led on to know what follows. With deep solemnity and ceremony he was shewn the substance of lead, and then his senses were directed towards Saturn. The relationship of Saturn with the lead of the Earth was brought before his soul, and he was told: ‘The lead which you see is concealed in the Earth, for in its present state the Earth is not in a condition to give the lead a form in which it can work in man; but Saturn, with his very different condition of warmth, with his inner life-forces, is able to scatter this lead out into the planetary spaces, and make you an independent human being, possessing the power of memory. For you are a human being only through the fact that today you can recollect what you knew ten or twenty years ago. Think how the human part of you would suffer if you did not carry within you what you experienced ten or twenty years ago. Your Ego-force would be shattered unless this power of memory were present in full measure. The power of memory is due to what streams to you from distant Saturn. It is the force which has come to rest in the Earth in lead, and in this state of rest cannot now work upon you. The Saturn lead-forces enable you to fix your thoughts, so that after a time these thoughts can arise again out of the depths of the soul and you can have continuity in your life in the external world, and not merely live in a transitory way. You owe it to the Saturn lead-forces that you do not merely look around you today and then forget the objects you behold, but retain the memory of them in your soul. You can retain in your soul what you experienced twenty years ago, and can cause this so to live again that your inner life is transformed and becomes again as it was at that time.’

It was a deep and powerful impression that the pupil received. With great and solemn ceremony this knowledge was brought before him. And now he learned also to understand that if these Saturn forces alone were active— giving him the power of the Ego, the power of memory—he would be completely estranged from the Cosmos. Inspired by Saturn with the power of memory, he would become, as it were, a hermit. And then he was told that over against the Saturn force another force must be placed—the force of the Moon. Let us suppose that these two forces act in such a way that the force of Saturn and the force of the Moon approach from opposite sides, and flowing into each other, descend to the Earth and to man upon the Earth. Then what Saturn takes from man, the Moon gives to him. And what Saturn gives to man, the Moon takes from him. And just as in iron the Earth has a force which man can inwardly transmute, and just as Saturn has a corresponding force in lead, so the same force is possessed by the Moon in silver.

Now silver, as it exists in the Earth, has arrived at a condition in which it cannot enter directly into man, but the whole sphere that is embraced by the Moon is actually permeated by finely divided silver; and the Moon, especially when its light comes from the direction of the constellation of Leo, works in such a way that man receives through these silver-forces of the Moon the opposite influence to the lead-forces from Saturn, and he is therefore not estranged from the Cosmos, in spite of the fact that he is endowed by the Cosmos with forces of memory. It was a deeply solemn moment when the Greek pupil was led to see this opposition of Saturn and the Moon. In the holy solemnity of night he was told: ‘Look up to Saturn surrounded by his rings. To him you owe the fact that you are an independent being. Look to the other side, to the Moon streaming out her rays of silver. To her you owe it that you are able to bear the Saturn forces without being cut off from the rest of the Cosmos.’

In this way, with direct reference to the connection between man and the Cosmos, teaching was given in Greece which we find caricatured later on in Astrology. In those days it was a true wisdom, for men saw in the stars not merely the points of specks of light above them in the sky; in the stars they beheld living spiritual Beings. And the human being of the Earth they saw to be in union with these living spiritual Beings. Thus they had a natural science which reached up into the heavens and extended right out into cosmic space. Then, when the pupil had received such an insight, when this vision of light had been deeply inscribed into Iris soul, he was led into the real Mysteries of Eleusinia. (You have heard how these things took place in my description of other Mysteries— for instance, the Mysteries of Hibernia.) The pupil was led before two statues. The first of these two statues represented to him a Father Godhead—the Father God surrounded by the signs of the planets and the Sun. It showed Saturn, for example, raying out in such a way that the pupil remembered: Yes, that is the lead radiation of the Cosmos; and the Moon so that he was reminded: Yes, that is the silver radiation of the Moon. And so on with each single planet. Thus in the statue which represented the Father nature, there appeared all the secrets which stream down to Earth from the planetary environment and are connected with the several metals of the Earth, of which man is now no longer able to make use in his inner make-up.

Then the pupil was told the following.—‘The Father of the whole World stands there before you. In Saturn He carries lead, in Jupiter tin, in Mars iron—iron which is closely connected also with the Earth, but in a quite different condition; in the Sun He carries radiant gold, in Venus the radiantly streaming copper, in Mercury the radiant quicksilver, and in the Moon the radiant silver. You yourself bear within you only so much of the metals as you were able to assimilate from the planetary conditions through which the the Earth passed in earlier times. In its present condition you can assimilate only the iron. But as an earthly human being you are not complete. The Father who stands before you shows you in the metals that which today cannot exist within you as coming from the Earth but which you have to receive from the Cosmos; and in this you have another part of your being. For only when you look upon yourself as a human being who has lived through the planetary transformations of the Earth—only then are you really a complete human being. You stand here on Earth as a part only of man. The other part of you the Father carries around His head and in His arms; he bears it for you. That which stands here on Earth together with that which He carries forms the real ‘you’. You stand on the Earth, but the Earth was not always as it is today. If the Earth had always been as it is today, you could not be on it as a human being. For the Earth today carries within it, even though in a dead condition, the lead of Saturn, the tin of Jupiter, the iron of Mars (in that other state), the gold of Sun, the silver of Moon, the copper of Venus, and the quicksilver of Mercury. It carries all these things within it. But the condition in which the Earth carries these metals within it today is no more than a memory of the condition in which, once upon a time, silver lived during the Old Moon-existence of the Earth, or gold during the Sun-existence of the Earth, or lead during the Saturn-existence of the Earth. That which you see today in the dense metallic ores of lead, tin, iron, copper, silver, quicksilver— with the exception of the iron as you know it, which is not essentially earthly but belongs to Mars—all these metals, which you now see in dense, concentrated form, once poured from the Cosmos into the Earth in quite different conditions. The metals, as you know them today on the Earth, are the corpses of what they once were; they have remained as the corpse of the metal substance and metal nature which played a part on the Earth in her ancient form—during the Old Saturn period, and later on in a different stage during the Old Moon period. Tin played a part, together with gold, during the Old Sun period of the Earth, in an altogether different condition. And when you behold this condition in the spirit, then this statue becomes for you, in what meets you today, a true “Father statue”.’

And in the spirit—as it were in a real vision—the Father statue of the true Mysteries of Eleusis became alive, and handed to the female figure standing beside it the metals in the state they then were. In the vision seen by the pupil, the female figure received this ancient form of the metals and surrounded it with what the Earth could give out of her own being, when she became Earth. This wonderful process the pupil now beheld. Once upon a time, what the pupil now saw in a symbolic way had actually happened. The mass of metal streamed or rayed forth from the hand of the Father statue; and the Earth, with its chalk and other stones, came to meet that which streamed in, and surrounded these instreaming metals with earthly substance. A hand outstretched in love from the Mother statue came to meet the metal forces coming from the Father statue. This made a deep and powerful impression upon the pupil, for he saw how the Cosmos worked together with the Earth in the course of the aeons; and what the Earth has to offer—that he learned to perceive and understand in the right way.

Look at the metal substance in the Earth today in all its variety! You find it crystallised and surrounded with a kind of crust which is from the Earth. The metal is from the Cosmos; and that which is of the Earth receives with love what comes from the Cosmos. You may see this all around you if you walk about in those parts of the Earth where metals are found, and interest yourself in them. That which came to meet the metal was called ‘Mother’.¹ The most important of these Earthly substances which, as it were, placed themselves there before the Heavenly metals in order to receive them, were called the Mothers. And this is also one aspect of the ‘Mothers’ to whom Faust descends. He descends at the same time into those pre-earthly periods of the Earth, in order to see there how the mother-like Earth takes into herself what is given, father-like, by the Cosmos.

Through all this a deep inner feeling was aroused in the pupil of the Eleusinian Mysteries. He felt that he was indeed sharing in the life of the Cosmos; he began to know, with a knowledge that is of the heart, the products and processes of Nature upon the Earth.

When a man of today observes the products and processes of Nature, it is all dead for him, it is nothing but a corpse. And when we occupy ourselves with physics or chemistry, are we really doing any tiling else with Nature than what the anatomist does when he dissects the dead body? The anatomist has before him the dead remains of what is made and intended for life. In the same way we with our chemistry and physics dissect a living Nature! A very different natural science was given to the pupil in Greece—a science of what is living, which enabled him to see, for example, our present lead as the corpse of lead. He had to go back into the times when lead was alive. And he learned to understand the mysterious relation of man to the Cosmos, the mysterious relation of man to all that is around him on the Earth. And now, after the pupil had experienced all this and it had been deepened in his soul by contemplation of the Father-like statue and the Mother-like statue, which made present for him in his soul the two opposing forces, the forces of the Cosmos and the forces coming from the Earth—after this experience he was led into the very holiest place of all. There he had before him the picture of the female figure suckling at her breast the Child. And he was introduced to the meaning of the words: ‘That is the God Jacchos who will one day come.’

Thus did the Greek disciple learn to understand beforehand the Mystery of Christ. Those who sought Initiation in Eleusis also had the Christ placed before them; and it was again in a spiritual way. At that time however, men could only learn of the Christ as of One Who was to come in the future, as of One who was still a child, a Cosmic Child, who must first grow up in the Cosmos. Those who were to be initiated were called Tellists—that is to say, those who have to look towards the end and goal of Earth evolution.

And now came the great turning-point. Now came the great change which finds such clear and even historic expression in the transition from Plato to Aristotle. It was indeed a remarkable happening. As the fourth century approached in the evolution of Greek culture and civilisation, human thought underwent the first ‘turn’ in the direction of becoming abstract. And then, at a time when Plato was already an old man and near the end of his life’s course, the following scene took place between him and Aristotle.

Plato spoke to Aristotle somewhat as follows. (I have to clothe it in words, but of course the whole event took place in a much more complicated way.) ‘Many things that I have said in my lectures have not seemed to you quite correct. All that I have taught to you and the other pupils is however nothing else than an extract from the ancient and holy Mystery wisdom. But a time will come in the course of evolution when human beings will acquire a nature and an inner organisation which will gradually lead them to a stage that is in truth higher than what is now represented in man; at the same time it will become impossible for them to accept natural science as it is current among the Greeks.’ (I have explained to you what this means. ... All this Plato made clear to Aristotle.) He continued: ‘Therefore I intend to withdraw for a time and leave you to yourself. In the world of thought for which you are specially endowed, and which is destined to be the world of thought for humanity for many centuries—in this world of thought try to build up and develop in thoughts what you have received here in my School.’

Plato and Aristotle then remained apart, and in this way Plato fulfilled, through Aristotle, a high spiritual mission.

I am obliged, my dear friends, to describe the scene as I have done. If you look in the history books, you will find the same scene described, and I will tell you how it is given there. Aristotle, so runs the story, was in reality always a headstrong pupil of Plato. Plato once said that Aristotle was indeed a gifted pupil, but was like a horse that has been trained and then turns and kicks its trainer. As time went on, the trouble between them led at last to this result, that Plato withdrew from Aristotle, was annoyed, and never again went into the Academy to teach. That is the account given in history books.

The one story is in the history books; the other, which I have related to you, is the truth. And it bears within it an impulse of great significance. For the writings of Aristotle were of two kinds. One set of writings contained an important natural science, which was the natural science of Eleusis, and which came to Aristotle indirectly through Plato. The other writings contained the abstract thoughts which it was Aristotle’s task to develop in pursuance of Plato’s instructions—in fulfilment, that is, of the mission that Plato had in his turn received from the Eleusinian Mysteries.

Now what Aristotle had to give to mankind, besides being of two kinds, followed also a twofold path. There were his so-called logical writings, which owe their most productive thoughts to the ancient Eleusinian wisdom. These writings, which contained only little natural science, Aristotle entrusted to his pupil, Theophrastus, through whom, as well as through many other channels, they came over to Greece and Rome, and formed throughout the Middle Ages the whole wisdom and learning of the teachers of philosophy in Central Europe, who in those days also participated actively in the civilisation of their time.

The development which I described in the last lecture came about because men were destined to reject and turn away from the Mystery wisdom of Hibernia and there was left for them only the tradition of the Event that had taken place in the physical world of the senses at the beginning of our era. With this was now united what had become separated out from the wisdom of Plato, that wisdom which existed still in Aristotle, and which was in reality the wisdom of the Eleusinian Mysteries. The true natural science, bearing within it still the spirit of the Chthonic Mysteries which flowed over into the Eleusinian Mysteries, this natural science which, in order to find an explanation for the Earth, reached out to the Heavens and soared aloft into the wide spaces of the Cosmos—for this the time was past in Greece. Only so much of it was saved as could be saved by Aristotle becoming the teacher of Alexander, who made his campaigns into Asia and did everything possible to introduce Aristotelian natural science to the East. In this way it passed over into Jewish and Arabian schools, whence it came back and across through Africa to Spain, and there, in a diluted form, had a certain influence upon those isolated individuals in Central Europe who, as I explained to you in the last lecture, still carried—within a newer civilisation—something of the impulse of the Hibernian Mysteries. Theophrastus had given his Aristotle to the teachers and fathers of the Church in the Middle Ages. Alexander the Great had carried the other Aristotle over to Asia. The Eleusinian wisdom which in a very much weakened and diluted form had made its way through Africa into Spain, lights up here and there in the Middle Ages; notwithstanding the utterly different general character of the civilisation, it was studied and cultivated in certain monasteries—for example, by Basil Valentine, who is looked upon in our time almost as a mythical personality. It lived on—hidden as it were within the general civilisation, under the surface; while on the surface prevailed that culture of which I spoke in the last lecture, a culture that had no place for such truth as could still be taught in the time of Aristotle. For even then it was taught that the Christ must be known and recognised. The third picture, the female form who carried at her breast the Child, the Jacchos Child, had also to be understood; but it was said that what would bring the understanding of this third figure was still to come in the evolution of humanity. This truth Aristotle made clear again and again to Alexander the Great, although he was not able to write it down.

So we see how there lies in the bosom of time the demand to understand in its pristine reality what has been so beautifully put before the world by the Christian painters—the Mother with the Child at her breast. It has not yet been fully understood, neither in the Madonnas of Raphael, nor in the Eastern Ikons. It still awaits understanding.

Something of what is necessary to acquire such understanding will be spoken of in the lectures to be given here in the near future. In the next lecture I will describe the path along which many occult secrets travelled, on their way from Arabia into Europe. This will help to place before your souls a certain great historical event; and in the course of lectures ² which will be given to the delegates at Christmas and are intended to show the occult foundation of the historical evolution of humanity, I shall have occasion to explain to you the full significance of the journeys of Alexander the Great, in their connection with the teachings of Aristotle.

• 1. In English still called the ‘Matrix’. (Note by Translator.)
• 2. The title of these eight lectures is, World History in the light of Anthroposophy. (English translation by George and Mary Adams, 1950) Rudolf Steiner Press.

I pointed out yesterday how the spiritual components of man's being have their points of contact in his physical organism. Awareness of this will have to enter into the consciousness of mankind as a whole, for it is this knowledge that in truth must lead man to the light out of the darkness of today's materialism, which will last for a very, very long time. Never, though, must the thread of spiritual knowledge be lost entirely. At least a small group of human beings must always ensure that this does not happen. I have already shown how the true discoveries of material science—which anthroposophical spiritual science must certainly not fail to recognize—are put in the correct light when things are seen spiritually, especially the human being. The examples I started with yesterday can show you how the physical processes in the human being are fully recognized by spiritual science—only spiritual science recognizes what is spiritual and investigates how the spiritual element is anchored in the physical element, especially, in the first instance, in the human being.

Thus we avoided the pitfall of seeking the spiritual element solely in abstract concepts which are unable to deal with something that has been created by it, namely, the material world. What is spiritual must not live only in a Cloud-cuckoo-land floating above the material world. It must be so strong and intense that it can permeate the material element and show how spiritual it is and how it has been created by the spirit. Thus true spiritual knowledge must come to the possibility of understanding the material world and existence on the physical plane. It is important now, of all times, to pay attention to the interaction of spiritual and material elements in the human being, because now it is necessary properly to understand the intervention of something not material, namely, the folk soul, in the human being.

I said: Those things in everyday life which we think, feel and will—not as members of one group of people or another but as citizens of the earth—are bound to the solid, earthly element. Even though only five per cent of our body is made of this earthly element, I said that that in us which gives us in the world between birth and death our purely personal knowledge, will impulses and degrees of feeling, is bound to the mineral, solid element of the brain; that is where it has its point of contact. As soon as we progress to what leads us into super-personal or sub-personal realms, we can no longer count on conceptions which are brought to us by the solid element, for conceptions here are brought by the fluid element. And conceptions which take us so far into the super-personal or sub-personal realm that we come to the intervention of the archangeloi in our being are brought to us by the airy element. The airy element is the mediator between these archangel beings and their sphere and everything which the human being experiences in that very subconscious way I described yesterday.

Well over ninety per cent of our physical being is a pillar of water, a pillar of liquid, but this liquid element in the human being, of which very little account has so far been taken by natural science, is the main bearer of life in the human being. I have pointed out how the aeriform element works through the liquid element into the solid element which is anchored in the brain. We breathe in; because we breathe in a stream of air and fill our body with it, the organ we call the diaphragm is pushed down. In this sucking-in of the stream of air and everything that goes with it, down to the lowering of the diaphragm, is to be found that sphere in which the impulses emanating from the kingdom of the archangeloi work. Just as all this remains in the subconscious, so does the real manner of the folk soul's working remain in the subconscious. As I said by way of comparison yesterday, it surges up like waves, in a form that differs utterly from the way it lives down there in the depths. When the diaphragm is pushed downwards it, in a way, dams up the blood in the veins of the abdomen. This pushes the stream of cerebral fluid upwards through the spinal cord so that it pours into the brain, or rather round the solidified mass of the brain. So now, as a result of breathing in, the cerebral fluid is in the brain, has been pushed up. In the way these pulsations of the cerebral fluid work lie all the impulses that come into man from the sphere of the archangeloi, everything man can have in the way of conceptions and feelings which lift him into the realm of the super-personal or sub-personal, everything that connects him with the forces that reach beyond birth and death. And in the brain itself the cerebral fluid comes up against the solid element.

Parallel with this runs the process by which all our ideas and conceptions ebb and flow in the liquid element. These ideas and conceptions are spiritual entities which ebb and flow in the liquid element, and they appear as our everyday conceptions relating to the external world because they come up against the solid element and are mirrored back by this solid element into consciousness.

When we breathe out, a damming-up takes place in the blood vessels of the brain, and the cerebral fluid is pushed down through the spinal cord into the abdomen. There is room for it there because breathing out has raised the diaphragm. So thinking and having ideas and so on is not the mere brain process of which the sciences of anatomy and physiology dream today. What takes place in the brain is a mirroring-back by something solid, and this is connected with what is not mirrored but remains in the fluid element whence, via the detour of breathing, it regulates the influence of the aeriform element. This is also the detour via which everything is mediated to us which belongs to a particular climate, the local soil conditions of a particular terrain and all the other influences connected with breathing. That part of breathing which never enters our consciousness but remains lika an ocean swell, is where spiritual realities surge. Via the detour through the cerebral fluid the breathing process is connected with the brain.

Here you have a physical process belonging to the whole human being, described in such a way that you can recognize it as a revelation of the spirit which surrounds us everywhere, just as does air or humidity. This gives you, through a true understanding of physical processes, an insight into how his earthly surroundings, together with the spirit contained in them, work on man, and into how, as a being both spiritual and physical, man is embedded in his earthly environment, which is also spiritual and physical. The air, water and warmth which surround us are nothing other than bodies for the spirit, just as our muscles and nerves are bodies for the spirit.

I am presenting you with these things now because they show how human life is founded on processes which are not at all obvious to present-day science. It will be the task of the fifth post-Atlantean period to raise these processes to the level of true knowledge. During the course of the fifth post-Atlantean period this realization must enter into everything we do—in teaching, in education generally and in the whole of external life. It must, in due course, be recognized that what is seen as science in materialistic circles today will gradually have to disappear from the life of the earth, together with all the consequences it has for life. All the battles still to be won in the fifth post-Atlantean period will be no more than an external expression of a spiritual battle, just as, in the final analysis, the present battle is an external expression of the confrontation between materialism and spiritual life. Hidden though these things are, behind today's infinitely sad events lies the battle of materialism against spiritual life. This battle will have to be fought to the end. It will take various forms, but it must be fought to the end because human beings must learn to bear everything they need to bear in order to achieve the spiritual view necessary for the sixth post-Atlantean period. It may be said that there must be much suffering, but only out of pain and suffering can arise what truly binds knowledge to our self. For the other side of the coin is that connected with the materialistic view of the world, is the materialistic way of life, which is only beginning today but which will take on infinitely more terrible forms.

The materialistic way of life began when science became willing to recognize only what is material. It has already led to a stage at which people are prepared, in life, too, to accept only what is material. This will be taken much, much further and will become far more intense. For the fifth post-Atlantean period must be lived to the end. In all areas it must reach a kind of climax. For spirituality needs its opposite pole if it is to recognize itself with the intensity that will be needed if mankind is to step with maturity into the sixth post-Atlantean period.

So do not shy away from following the spiritual guidelines offered as a possibility for comprehending the external facts of the world. For it is the prime task and duty of all those who strive spiritually to comprehend the course of human evolution up to the present and also to understand the likely evolution of the future in spiritual directions. We have often spoken of our inheritance from the fourth post-Atlantean period which ended in the fifteenth century, and of the fact that it is the task of the fifth post-Atlantean period to develop to the full the consciousness soul.

Now it is precisely the consciousness soul which will unite man intimately with all material events and everything belonging to materialism. We have seen how, in the fourth post-Atlantean period, from the eighth century BC right up to the fifteenth century AD, the Greco-Latin element gradually came to dominate the world, first in what is usually called the Roman Empire and later in the Roman Papacy which reached the climax of its dominance during the thirteenth and the beginning of the fourteenth centuries. This is at the same time the beginning of the fifth post-Atlantean period. It coincided with the first breaking of Roman Papal dominance. It is also the beginning of those impulses whose influence has brought about the present sad events. In the end no one can understand what is going on today without taking a wider view. For really all the peoples of Europe have contributed their share to the sad events of today's Europe. Those who want to understand things must necessarily turn their attention to impulses which have been in preparation for a long time and which today are being given a kind of first chance to show themselves.

So today we shall bring together what can be seen far in the future with things that are close at hand. First let us remember the description I gave of how the southern peoples, the Italian and Spanish peoples and the various kingdoms they have brought forth, represent a kind of after-effect of the third post-Atlantean period—of course, with the inclusion of the overall heritage of the fourth period. You need only follow the whole structure of Italian-Spanish development as it took place at the turn of the fourth to the fifth post-Atlantean period, in order to see that it still included what was directly justified in the third, the Egypto-Chaldean period. You can see this especially in the way in which, emanating from Rome and Spain, a religion spread which was borrowed from the cults of Egypt and Chaldea. In this you have the continued existence of what had been left behind in Egypt and Chaldea, and this reached its climax in the thirteenth century.

Papal supremacy emanated from the South and reached its climax in the thirteenth century. In order to describe it in a way which is meaningful today and which fits the facts, we should have to say that this papal supremacy, which covered and dominated the whole of European culture, was essentially the ecclesiastical element of cultus and hierarchy. This ecclesiastical element of cultus and hierarchy, which was a transformation of ancient Rome into the Roman Catholicism which streamed into Europe, is one of the impulses which continue to work like retarded impulses throughout the whole fifth post-Atlantean period, but especially in its first third. You could, I might add, work out how long this is going to last. You know that one post-Atlantean period lasts approximately 2,160 years. One third of this is 720 years. So starting with the year 1415, this takes the main period to the year 2135. Therefore the last waves of hierarchical Romanism will last into the beginning of the third millennium. These are echoes in which the impulses of the fourth post-Atlantean period assert themselves in the forms of the third post-Atlantean period. But many things work side by side at the same time, so there are other impulses working together with these. Roman Catholicism had its actual climax in the thirteenth and fourteenth centuries.

Let us now see how it continues. We have to distinguish the way it worked up to the thirteenth century—when it was, you might say, justified, because that was still the fourth post-Atlantean period—and what then followed, when it began to assume the character of a retarded impulse. It seeks to spread. But how? For it certainly spreads significantly. We see that the form of the state, which gradually matures in the new age, is more or less saturated with this Roman Catholicism. We see that the English state as it begins to grow at the beginning of the fifth post-Atlantean period is at first entirely in the hands of this Roman Catholicism. We see how France and the rest of Europe are entirely in the grip of this Roman element of hierarchy and cultus in so far as their ideas and cultural life are concerned. To characterize this impetus we would have to say that there is an impulse on the part of Rome to permeate, to saturate the culture of Europe with this hierarchical ecclesiastical element right up to the bulwark it has itself created in eastern Europe. But it is noteworthy that an impulse like this, if it is a retarded impulse, takes on an external character. It no longer has the strength to develop any inner intensity, but becomes external in character. It spreads out widely on the surface but has no strength to go into its own depths. So we see the strange phenomenon of Roman hierarchism spreading further and further afield yet, in the countries at its core, being unable to give any inward strength, thus depriving its own population of inwardness.

See how such things start. Everywhere Romanism spreads in all shapes and forms, whereas in Italy itself, in Spain, the population is hollowed out. Just think what an extraordinary Christianity lived in Italy when the Papacy was at the height of its glory. It was the Christianity against which the thunderous words of Savonarola were directed. For in isolated individuals, such as Savonarola, the Christ impulse was alive; but these individuals felt impelled to grind official Christianity into the dust. A history telling of what happened at the point from which Christianity rayed forth would have to say: The power of the Roman church element rayed forth, but the Christian souls at the point from which this happened were hollowed out. This could be proved in detail. It is an important truth: Something raying out destroys its own inner core. This is how life goes. Like a human being growing old and using up his forces, so do cultural phenomena, when they spread, use up their own being and hollow themselves out.

On earlier occasions I have shown how the French state was in a certain way a recapitulation of the fourth post-Atlantean period in the fifth. Here we now have a second case of raying forth. For the southern element we used the expression ‘ecclesiastical element of cultus and hierarchy’ to describe something that strove to found a universal monarchy of the church, a theocracy of Europe. Now we shall endeavour to find an expression to describe that cultural element which bears the culture of the intellectual- or mind-soul from the fourth post-Atlantean period up into the fifth. An expression encompassing all the historical elements, an expression which fits the facts and describes the reality of what is brought into the fifth post-Atlantean period, if we have the good will to find it, would have to be: the universal diplomatic element. Everything connected with this universal diplomatic element is also connected with what grew out of the French state element. It is not for nothing that the French language is the language of diplomacy, even today. Every historical trend is illuminated in detail when you discover that just as the universal theocratic element rays out from Rome and Spain, so the universal diplomatic element rays out from Paris.

And it is remarkable that just as with the Spanish-Italian element—though to a lesser degree because the element being brought forward is less ancient—so also, in the case of the French element, the raying forth is accompanied at its source by a hollowing out. It is particularly interesting to view history in the light of this. Take the way in which great French statesmen, such as Richelieu or Mazarin, inaugurate and carry on world diplomacy by translating old impulses into the diplomatic, political element. The servants of Louis XIV think on a European, not a French, scale and see themselves as the obvious leaders of Europe as regards the diplomatic, the universal, diplomatic element. One element, one impulse, always absorbs the other. It is not for nothing that cardinals practised in politics and diplomacy surround the King of France when the French state is at its zenith.

Studying that time particularly in the history of France, we find that the very concern which sends diplomacy all over Europe withdraws from its own country infinitely great forces in the realm of economics, finance, and also culture in general, hollowing it out down to the fine details. To see things this way, they must, of course, not be viewed in the light of national prejudices, but in all truth, objectively and impartially. This hollowing out is also the source of that uprising of the people into the element of revolution which leads to the exact opposite of what would be the most suitable for the French state: monarchy. In the Spanish-Italian realm there is no parallel to this Revolution, for the reasons I have already given. Yet it is precisely this Revolution which shows how strangely this contrast works in the French element, this contrast between concern for European diplomacy and the lesser concern for one's own country.

For we must not forget that the fifth post-Atlantean period was accompanied by the spread of civilization and culture across the whole earth, which went with the discovery of hitherto unknown regions. We see how, as a matter of course, those states which border the ocean build up their navies. French diplomacy spreads its concern over the whole earth, and at the same time—you can follow this in the various trends of history—the French navy begins to blossom; but this has its opposite in what rages uncared-for within and then comes to expression in the Revolution. It is notable that the more the Revolution proceeds, the more the French navy is neglected. You can observe how, during the build-up to the French Revolution, France's sea power grows ever smaller as her navy is totally neglected.

This has a significant consequence. When the French element withdraws once again from the revolutionary age and returns to what is more suited to it—the emperorship of Napoleon—there develops in the person of Napoleon that significant opposition to the third element, that element which is now suitable for the fifth post-Atlantean period, the opposition of France against England. This had been in preparation for a long time but in the person of Napoleon it took on quite a new character that differed greatly from the character it had had before.

What is most remarkable in all the waves created by Napoleonism? If you investigate what lived in Europe with regard to Napoleon, you find the important opposition between Napoleon and England. But Napoleon lacked something which was missing in the heritage of the Revolution, something which had to be lacking—I speak of a historical necessity—but which he would have needed so that the second element could have asserted itself against the third, the French against the English, namely: a navy! Hypotheses are only justified in connection with history as tools for understanding, but they can indeed make a great contribution. So let us make a hypothesis: If Napoleon had had a navy which he could have joined to those of other countries with which he was allied, he would not have been defeated at sea by England and the whole of history would have taken a different course. But the Revolution had not given him a navy. Here we see the mutual limitation of the two elements, those of the third and the fourth post-Atlantean periods, as they rise up into the fifth.

Now we come to the third element, the one which corresponds to the fifth post-Atlantean period and has the task of bringing into being the culture of the consciousness soul: the English, the British element. The sentient soul element, brought into culture by the Italian-Spanish sphere, expresses itself in the theocratic element of the cultus—the sentient soul does not live in consciousness. Similarly the political and diplomatic element corresponds to the French sphere. And now in the British sphere we have the commercial and industrial element, in which the human soul lives fully and entirely in the material world of the physical plane. But we must make clear an important difference. The Papacy could only pretend to world dominance for one particular reason.

Here [the lecturer drew] is the fourth post-Atlantean period. Now comes the first element, A, of the fifth post-Atlantean period, the papal, hierarchical element. It strives for a kind of universal monarchy because in a certain way it is the continuation of the universal Roman Empire.

Here, B, is the culture of the intellectual or mind soul. It also strives for something universal, but it is something universal that is very much in the realm of ideas. The most important consequence of the spread of the French element are not the conquests, which are merely side-effects, but the saturation of the world with the political spirit, with political, diplomatic thinking and feeling—that diplomatic, political thinking found not only in French diplomacy and politics, but also in literature and even the other aspects of French artistic life. A universal monarchy in connection with this could only be described as a kind of universal dream. And the way in which France marched in the forefront of civilization is a very exact expression of this dream.

In contrast, we now come to the third element, C. This, in harmony with the whole of the fifth post-Atlantean period, which has the task of bringing to expression the consciousness soul, is what corresponds to the British element, the special bearer of the consciousness soul in the age which is to develop especially the consciousness soul. Hence the pretension of the British element to universal commercial and industrial world dominance.

My dear friends, things which have their foundation in the spiritual world will run their course. They will, with all certainty, run their course. Do not imagine that you can moralize or theorize about this. They will run their course and become fact. Nobody need believe, therefore, that the mission of the British people will not—out of inner necessity—become fact: namely, the mission to found a universal commercial and industrial monarchy over the whole earth. The pretensions emerge as realities. These things have to be recognized as lying in world karma. And what people express and what they think is only a revelation of spiritual forces behind the scenes. So nobody should believe that British politics will ever be morally reformed and withdraw, out of consideration for the world, from the pretension to dominate the world industrially and commercially. Therefore we need not be surprised either that those who understand these things have founded societies whose sole aim is to realize such aims by the use of means which are also spiritual means.

This is where the forbidden interplay begins. For obviously occult principles, occult means and occult impulses are not permissible as promoters, as driving forces, especially in the fifth post-Atlantean period, which ought to be a purely materialistic civilization. The moment occult impulses work behind the spread of this purely materialistic culture, things become questionable. Yet, as I have shown you, this is what is happening. There are those who want to foster world dominance not only with the forces available on the physical plane, but also with the impulses of occultism, the impulses which lie in the world of the invisible. But these occult means are not used to work for the good of mankind in general but only for the good of a group. If you see the connection between such encompassing viewpoints, given to you from deeper knowledge, and everyday events, you will thoroughly understand a great deal.

There are still plenty of praiseworthy idealists—this is not meant as any kind of mockery, for idealism is always praiseworthy, even when it errs—who believe that the network of commercial and industrial measures, which has been spread by the British Empire over various countries, can only last as long as the war, and that after that people will once more be free to go about their own commercial business. Apart from a few illusions which will be raised by creating some interregnum or other, or by some other means to prevent people from becoming suspicious, all the measures that have been set up during this war to control commercial traffic throughout the world are not intended as something that will disappear once the war is over, but as something which is only beginning with the help of the war and will then continue. The war merely provides the opportunity for noses to be poked into business records. But do not imagine that this poking of noses into business records will cease after the war. I am speaking symbolically to describe something that will take place on the widest scale. What I mean is that commercial world dominance will become more and more thorough.

I am not saying all this in order to be inflammatory, but simply in order to show you what, out of the impulses of world history, really is the case. Only by recognizing what is really the case can people learn to conduct themselves appropriately. That is no doubt why that map of the European world turned out in the way I showed you on the blackboard yesterday. Let me repeat: I have traced this map back to the eighties of the nineteenth century. How far back it goes beyond that I do not know. I state only what I know, only what I can assert with certainty. That is why I have said nothing about the Scandinavian countries, since I do not know whether any plans have been made for them too. I limit myself strictly to what I know, and wish to stress this particularly on this occasion, though it is a principle which I follow on every occasion.

Further, this map—that is, this rearrangement of European affairs—has the tendency to serve the formation of a universal commercial monarchy. Europe is to be arranged in such a way that a universal commercial monarchy can be founded. I am not saying that this is to happen by tomorrow. But you can see that part payments are already being demanded. Only compare the most recent note to Wilson with the map of Europe, and there you have it. Nothing is said as yet about Switzerland. This payment on account will be demanded later. But as the demands appear one by one they will correspond to the map I drew yesterday.

The division of Europe shown there is suited to the founding of commercial world dominance. Study the details of this map and you will see that it is well conceived as a basis for founding what I have just said. I said: commercial world dominance. There is no need actually to possess all the territories, for it is quite sufficient to arrange them in such a way that they fall into one's sphere of influence. It is also very cleverly arranged so that at first those very regions will be drawn into the sphere of influence which I yesterday coloured yellow, as being the ones to be claimed as British: the peripheral territories. Indeed, in order to leave the others a little longer in the warm glow of a certain idealism, it is possible to arrange things in such a way that one practises the commercial domination oneself while leaving the others to play about with territories for a little longer. But the spheres of influence will be established as the drawing shows. It is quite irrelevant whether in the year 1950 there will be a Belgium, or a France extending right up to the border. The important thing is what power Belgians have in Belgium, or the French in France, and what power the British have in Belgium or France. In order to found commercial world dominance it is not necessary to actually possess the territories. What we must be clear about is that this world dominance is to be commercial and industrial. This is the basis for something extremely important.

I should, though, have to give a whole series of lectures if I needed to prove these things to you in detail. This would be perfectly possible, for the things I am saying can be proved very profoundly. Today, however, I can only draw an outline. In order to found a commercial and industrial world dominance, the first thing to do is to divide the main region into two parts. This has to do with the nature of commercial and industrial affairs. I can only explain this by using an analogy: Whatever takes place on the physical plane always requires a splitting into two parts.

Imagine a teacher without any pupils; there is no such thing. In the same way there cannot be a commercial empire without another region which is its counterpart. Therefore if a British commercial empire is founded, then a Russian opposite pole must be founded too. So that a differentiation can arise between buying and selling, so that the necessary circulation can come about, two regions are needed. If the whole world were to be made into a unified realm, it would be impossible to found a universal commercial realm. It is not quite the same, but similar to saying that if you produce something you need a buyer, otherwise you cannot produce. So this twofold split is necessary. And the fact that this has been initiated as a major trend is a great—indeed, a gigantic—conception on the part of those secret brotherhoods of which I have spoken. To create this contrast is a conception of universal proportions, against which everything else pales into insignificance: this contrast, between the British commercial empire on the one hand and, on the other, all that emanates from the Russian sphere involving, through their spiritual capacities, preparations for the sixth post-Atlantean period, together with everything I have described to you. It is a great, gigantic, admirable conception of these secret brotherhoods about whom we have spoken. Put simply, it is hardly possible to imagine a better opposite pole for what has developed in the West—namely, the supreme flowering of commercial and industrial thought—than the future Russian Slav who in times to come is sure to be even less inclined than he is today to occupy himself professionally with commercial matters, and who, just because of this, will be an excellent polar opposite.

A commercial empire of this kind will, of course, have to state its own terms. Profound thought on the part of Spencer, and even his predecessor, led them to stress repeatedly: The industrial and commercial element which suffuses a nation does not want to have anything to do with war; it is for peace, it needs peace and loves peace. It is absolutely true: There will indeed be a deep love between the element striving towards commerce and industry and the element striving towards peace in the world. Only this love for peace can sometimes adopt bizarre forms, as witness the present note to Wilson, which certainly contains something peculiar.

Look at what happens to Austria in this map, which is drawn exactly in accordance with the note. Yet this note dares to express something else as well: The common political unity living in the nations of Central Europe is not to be touched in any way. Well, this too is ‘gigantic’, a gigantically frivolous game with the truth. Usually untruths are not actually put down on paper, but here we have one note which says two different things: We shall dismember the middle realm, but we shall, of course, do it no harm. There is an accompanying chorus from the newspapers too. They write: Let us see whether the Central Powers will agree to these acceptable terms. Everywhere we read: The Entente Powers have stated their terms; now we shall see whether these terms, which ought to be eminently acceptable to the Central Powers, are bluntly rejected or not. Things have come a long way, have they not! For such things are there for all to read.

Now let us see where the thought leads us. We are dealing here with a splitting of the world into two parts, and those concerned are interested in achieving this in such a way that they can say to the world: We want peace, we stand only for peace. The recipe they are following is one which is behind much that is written today. It is like saying: I shall not touch you, I shall not harm a hair of your head, but I shall lock you in a deep dungeon and not give you anything to eat! Have I done anything to you? Could anyone maintain that I have harmed even a single hair of your head?

Many things are shaped in accordance with this recipe. Even the love for peace, despite the fact that it is a reality, is shaped in accordance with it. But if this love for peace is paired with a pretension to commercial world dominance it becomes unacceptable for the other side and it is utterly impossible to apply it. And so the peace-loving commercial empire is sure to find itself in future somewhat disturbed in its love for peace. This is, of course, known to those who divide the world into two parts, and so they need a rampart in between. This rampart is to take the form of the great southern European confederation which also comprises Hungary and everything else I mentioned yesterday. This is supposed to make for peace. Through the sphere of influence I have hinted at, the manner in which the British Empire is behaving towards the Mediterranean shows that it can quite easily give the southern European confederation Constantinople, as well as all kinds of other things. For they cannot go further than the Mediterranean, since the West, if it so wishes, can blockade the Mediterranean at any time.

In short, you can follow in every detail the gigantic, splendid thought on which this map is based. We have not enough time today to go through everything in detail. But it is a gigantic, splendid thought to leave only the southern ports which lead to the Mediterranean open for France, whilst keeping the others under one's own sphere of influence. This means, basically, that the French Empire, which France was anyway only able to found under the protection of the others, becomes an illusion, and can also be included in one's sphere of influence. If you follow all this, you will see in how gigantic a manner is to be realized—out of what belongs to the culture of the consciousness soul—what these occult schools are striving to achieve.

Those things which correspond to certain impulses do come to pass. For necessity governs world history and world evolution. These things do come to pass. But they come to pass in such a way that forces really do mutually affect one another. Just as there can never be positive without negative electricity; where opposites work on one another with varying intentions—so is it also in the events of human history. Therefore we must be careful, when we turn our attention to such things, to apply judgement that is free of moralizing. This also saves us from asking: Why must such a thing happen? For in the mission of one element or another is included the fact that things develop which must develop. And the adversary, the opposite pole must also exist: namely, something that resists whatever it is that wants to come about. This also must exist. So if we now once again take a wide view of all these things, we shall see something working in from the periphery which we have characterized as these three elements.

First let us return to the centre. Our concern here is that the adversary, the opposite pole should be there, so that a kind of brake can always be applied. This brake is just as necessary as the other element. And I blame one as little as I praise the other. I am simply describing the impulses and the facts. I have not the least inclination to pronounce a morally disparaging judgement on something I am describing as a necessity arising out of the whole character of the fifth post-Atlantean period. There is nothing bad about giving the world a materialistic, industrial, commercial culture, for this is a necessity. But the opposite pole must exist, too, for human evolution cannot proceed in a straight line. Opposing forces must clash with one another, and in this clash reality evolves. In Central Europe a collection of impulses has always of necessity existed, some of which worked with those streaming to the periphery in the way I have already described, while others had what was in many ways the tragic destiny of working in opposition to these.

These forces certainly stream outwards from Central Europe and make themselves felt elsewhere in many ways. But if you look closely you will find also in Central Europe the forces that oppose those I have described. Consider, for instance, that the first opposition to the theocratic, cultic element of the Spanish and Italian South came from Central Europe. It reached a certain climax in Luther and its greatest profundity in the mysticism of Central Europe. Not only German elements worked here, for mingled in the Central European stream were also Slav elements. Here there was a desire not for the Christianity of the Papal hierarchy, but for precisely that inwardness that had been hollowed out in the South. Savonarola was, after all, simply executed. This inwardness lived in the Czech, John Huss, and in Wyclif who stemmed from the Germanic element in England, and in Zwingli, and in Luther. Its more profound element is to be found in the mysticism of Central Europe, which, by the way, is very close to the Slav element. Precisely these relationships show how things fulfil themselves in a remarkable way. For Central Europe backed up by the Slav element is, in this, certainly an opponent of the periphery. So although they are in many aspects still disunited politically, Central European influences and Slav influences work together. In an occult sense, too, they work together fundamentally in a wonderful way.

We see how a certain materialistic element develops more and more in the South, reaching a peak in such people as Lombroso. We see this materialistic element setting the tone elsewhere in the periphery, as well. Right up to Oliver Lodge, about whom we spoke recently, we see materialism projecting itself into spiritual life. But on the other hand we also see how this is opposed by something which emancipates itself—to start with, from the Roman, hierarchical element. In this, Copernicus, the Pole, stands behind Kepler, the archetypal German; in this, Slav spirits, in particular, stand behind those who are German spirits. Indeed I could say: On the physical plane we see links between what is Central European and what is Slav; Huss, the Czech, Copernicus, the Pole—others might just as easily be named—these form a link stretching across the physical plane. We see, too, how in Central Europe the Slav element joins with the German element—we see the eastern European Slav element growing together with Europe. This, though, we only see when we consider the occult situation.

Let me give only one example: The soul of Galileo lives again in the Russian Lomonosov, and the Russian Lomonosov is in many ways the founder of Slav culture in the East. In between these two lies the spiritual world, so that we might say: The Central European Slavs are still linked with the people of the West on the physical plane; what lies behind this is linked with the people of the West via the higher plane.

This fits entirely with the fact that the Russian element follows the Slav element; but it also fits with the situation in which the western Slav element must be thought of as having a relationship to Western Europe differing from that of the eastern Slav element. Therefore, only those who do not think in accordance with human evolution as a whole, but solely in accordance with the English-speaking Empire, will want to assimilate Poland in the Russian Empire.

This point in particular gives an example of the difference between the kind of thinking which is concerned only with a particular group and that other kind of thinking which is concerned with the good of mankind as a whole. The thinking which is concerned with the good of mankind as a whole could never include the territory of Poland in the Russian Empire. For in a remarkable way it is precisely the western Slavs with their profoundest characteristics who belong to Central Europe. I cannot speak today about the checkered destiny of the Polish people. But I just want to say that the spiritual culture of the Polish people found one of its culminations in the Polish messianic movement—let everybody think what they like about this reality—which, out of the substance of the Polish people contains spiritual feelings and spiritual ideas belonging to mankind as a whole. We are speaking here, in a way, about that Gnostic element which corresponds to one of the three soul components which are to flow from the western Slavs to Central Europe.

The second element lies in the Czech people to whom—not for nothing—John Huss belongs. Here is the second soul component inserted into Central Europe out of the Slav element. And the third component is from the southern Slavs. These three soul components push westwards like three cultural peninsulas and most certainly do not belong to the eastern European Slav element. Externally, on the physical plane, by means of political marriages, but inwardly by means of what I have just been explaining, this Austria has come about whose purpose it is to amalgamate German and western Slav peoples precisely so that the western Slavs can unfold in accordance with their own impulses. This has nothing to do with any principle of dominance! Anyone who has known Austria in the second half of the nineteenth century will regard as utterly ridiculous what is said in the present note to Wilson about Austria and a certain principle of dominance. Of course the situation is difficult. But anyone familiar with the history of Austria in the nineteenth century knows how possibilities were sought which would enable any Slav people, indeed any nationality whatever, to develop absolutely freely in Austria.

However, all kinds of things are contained in this note. You need only glance at an elementary history textbook to see that the territories Italy is now demanding from Austria have never been under Italian rule. Yet the note says: The Italians are demanding the return of territories which once belonged to them.

But truth is not the concern of this note, for its aim is to say what it wants to say while counting on it that the magical power of modern journalism has persuaded people to believe everything. And you can certainly often count on this. The power of journalism is indeed one of the means on which certain societies count. Just because Austria has been preparing—as it were, beneath the surface—for the mission about which I have spoken, she has always been an opponent, an opposite pole, to any Freemasonry of the kind which has developed in the West in the way I have been describing over the last few weeks. Freemasonry has never been allowed to enter Austria. Its presence begins to be felt to some extent—but merely in the way I have described—only beyond the river Leitha.

Of course there are also other impulses which, as you have seen, are the cause for some degree of leniency, so that the peoples of Central Europe will not be utterly destroyed politically. The war aims, and also the peace initiatives which are at present being made, are in accord with this. But the fact that Austria herself is being attacked so viciously is in part explained by the enmity that has always existed between Austria and western European Freemasonry, right from the days of Maximilan I. It is disguised in various ways, of course, and what I am now saying is easily proved wrong, just because on the physical plane things are disguised, are masked.

So we see how Central Europe has to put up a fight on behalf of mankind, for it is the pole which opposes the impulses coming from the West. This brings it about that the evolution of Central Europe does not proceed in a straight line. It fluctuates, for Central Europe always has to take up and bring to a certain climax, a certain intensity, whatever there is by way of opposition to any of the impulses coming from the West. Take the hierarchical, theocratic impulse. While a kind of Christianity is carried into Europe on the waves of the hierarchical, theocratic impulse, opposition begins to build up as early as the twelfth century. Read Walther von der Vogelweide, that great Central European poet, and you will find he opposes the Roman Papacy and indeed everything Roman. What later reaches a climax in Huss, in Luther, in Zwingli and so on, is already hinted at by Walther von der Vogelweide. Then you also find what is developing as a more inward Christianity, parallel with that of the periphery but inwardly intimate, in Wolfram von Eschenbach's Parzival epic.

There, at the very beginning of the fifth post-Atlantean period, you have opposition against the theocratic, hierarchical, Roman element emanating from Spain and Italy. This opposing pole works in such an extraordinary way that intimate inwardness is never denied. It remains. It is confiscated from the principle of power and fashioned into the opposing pole.

I am neither praising the one nor blaming the other, for I am simply quoting facts. After the hierarchical, theocratic principle came the diplomatic, political principle. It is carried over in all its forms and in all its side manifestations. Here, some historical details are interesting. Something that is often said in historical textbooks is not actually correct: namely, that the invention of gunpowder was the origin of modern military forces, in contrast to the armies of the age of chivalry in the Middle Ages. A much more important factor came into play when, at the beginning of modern times in Europe, the barter economy of the Middle Ages was replaced by a currency economy, so that those in power came to be administrators of money, which had formerly not been the case. Until then, barter had been much more to the fore, with money playing only a minor role. The currency economy led to the development of mercenary armies that were no longer compatible with the armies of the age of chivalry which had been adapted to the barter economy of the Middle Ages.

This modern military organization started in Switzerland. The Swiss were the first soldiers in the modern sense of the fifth post-Atlantean period. You can follow this in history: It was just because the Swiss became such efficient soldiers that they were able to win all those battles they had to win in order to create a Switzerland which would later be able to withstand the assaults of chivalry. I am speaking to the Swiss amongst us. Basically the Swiss with their armies are the primary, the real, conquerors of chivalry. Chivalry was overcome in Switzerland. It was from Switzerland alone that the rest of Europe learnt how to use their armies of infantry to overcome the armies of chivalry. Study history, and you will find that this is true.

Now let us proceed in history to Napoleon. Why were Napoleon's soldiers and armies superior to those of Central Europe? It was because Central Europe was still working, at the time of Napoleon, not with Swiss soldiers of course, but with the Swiss military principle, whereas Napoleon had under his command a real national army born out of the French nation itself. You will appreciate this if you follow the battles between the Central Europeans and Napoleon in the right way. How the generals of the Central European armies had to keep a hold on their mercenaries—for that is what they really were—even inside their barracks! Thus they never had the possibility of a strategy of long battle lines. Napoleon is the first to be able to use long battle lines because the French army at his disposal is a national army born of the people. When strategy necessitated a wide distribution of his forces, he did not need to worry that the men might desert. The Prussian general, on the other hand—for instance during the famous campaigns of Frederick the Great—was constantly concerned that a troop dispatched to a distant spot would desert, for his was not a national army but a crowd collected and sometimes coerced from all quarters; they came from all over the place, including quite foreign parts. The national army was invented in France, and this meant that Central Europe, starting with Prussia, also established national armies modelled on that of France. The Central European national armies came into their own when they assumed a French character.

So we see how even in this field things work parallel with the periphery. When it is a matter of armies, obviously the opposition takes the form of waging war. This is not the point I want to make, however, for I want to lead on to a similar contrast in another field.

So far we have seen that the hierarchical, theocratic, Roman character met its opposition in Central Europe in everything that culminated in the Reformation. The diplomatic, French character made its way into Central Europe up to the time of Frederick the Great, right into the eighteenth century. Lessing was still in a position to debate whether he might, indeed, write Laokoon in French. Read the published correspondence of the eighteenth century. In Central Europe people wrote excellent French and poor German. The French element flooded the whole of Central Europe. We can say that what the Reformation had done to what came up from the South, Lessing, Herder, Goethe and those who came after them did in relation to the French, diplomatic element. Here, in Central European literature, Goethe, Schiller, Herder and Lessing emancipate themselves from the West, just as, in the Reformation, Central European Christianity emancipated itself from the South. But this process of separation goes hand in hand with one of combination. In his youth, Lessing still wrote a great deal in French. Leibniz wrote the whole of his philosophy, apart from what he wrote in Latin, in French, not German. In both these fields there was at the same time a working together and a standing in opposition. It is quite correct to summarize as follows: The South and Central Europe—opposition; the West and Central Europe—opposition.

With the third element, the British, it is the same. At first there is some kind of a parallel course. This is expressed especially in the fact that, from the eighteenth century and during the course of the nineteenth century, the great Shakespeare becomes a thoroughly German poet, for he is totally absorbed into German culture. He is not merely translated, he is totally assimilated and lives in the spiritual life of the German nation. For obvious reasons, I do not want to say that he still lives more in the spiritual life of the German nation than in that of the British nation. But look at the whole development, starting with Elias Schlegel, who first translated Shakespeare into German, and on to Lessing's subtly spiritual penetration into the spirit of Shakespeare; the enthusiasm for Shakespeare felt by the German Naturalists of the eighteenth century, and also by Goethe; the absolutely outstanding—not translations—assimilations into German of Shakespeare by Schlegel and Tieck, and so on, right up to the present. Shakespeare lives in the German nation. When I went to Vienna and sat in on the literary history lectures in addition to my scientific studies, the first I heard were by Schröer, who announced he would be speaking about the three greatest German poets, Schiller, Goethe and Shakespeare! Of course Shakespeare has not been captured in the sense that it is claimed that he is actually German. But this one example shows how standing in opposition can at the same time take the form of an absolute working together.

Thus it was with regard to the diplomatic, political, French element. And so it happened also with regard to the British element. At the same time the opposite pole must be present as well. The third element has not yet found a form in Central Europe. The first was all that led to the Reformation; this was in opposition to the southern, hierarchical element. The West is opposed by what culminated in Goethe's Faust. And what we now hope for in Central Europe is the development of the element of spiritual science. In consequence there will arise the sharpest opposition between Central Europe and the British realm, an opposition even sharper than that of Lessing, Goethe and their successors, with regard to the diplomatic, French element. Thus, what took place between us and the followers of Mrs Besant and so on, was no more than a prelude. These things must be seen from wide points of view.

I hope you know me well enough not to think that I speak out of any petty vanity when I say certain things. But I do believe that the great opposition is to be found between what works with experiments on the physical plane—even to proving the existence of the spirit—on the one hand, and on the other hand what in the human soul longs to rise up to the spiritual world. There is no need for anything as coarse as the declaration of an Alcyone as the actual physical Christ, for the more subtle descriptions by Sir Oliver Lodge would be quite sufficient. One senses what is intended. Well, I suppose there is no harm in saying these things. There is indeed a kind of opposition between two things that came into being more or less simultaneously when, on the one hand, Sir Oliver Lodge pointed to the spiritual world in a materialistic way, while at the same time I was writing my book Vom Menschenrätsel, in which I endeavour, in a totally Central European manner, to point to the paths which are being taken in Central Europe by the human soul to the world of the spirit. There is no greater contrast than that between the book by Oliver Lodge and the book Vom Menschenrätsel. They are absolute opposites; it is impossible to conceive of any greater contrast.

This very clear differentiation only began more or less at the commencement of the fifth post-Atlantean period. Before that, things were still rather different. At first the universal Roman realm exercised its power, even as far as England, and the sharp differentiation between England and France only really came to the fore with the appearance of the Maid of Orleans. But then everything began, everything which was to happen within the context of these differentiations. The remarkable thing is that, even within this context, the impulse appears which says that a link ought to be created with the opposite pole. Thus, as I have often shown, we see the utterly British philosopher Francis Bacon of Verulam, the founder of modern materialistic thinking, inspired from the same source as Shakespeare, working across so strongly into Central Europe, in the way I have described. Jakob Böhme, too, was inspired from the same source. He transforms the whole inspiration into the soul substance of Central Europe. And again from the same source comes the southern German Jesuit Jakobus Baldus.

You see, beneath the surface of what takes place on the physical plane there works what is to bring about harmony. But one must see things as clearly differentiated and not let it all disappear into a nebulous jumble. One of the greatest, most gigantic spirits of the British realm stands quite close to the opposition against what is merely commercial within the British commercial empire, and that is James I. James I brings in a new element by continuously inoculating into the substance of the British people something that they will have forever, something that they must not lose if they are not to fall utterly into materialism. What it is that he inoculates into them is something that is linked by underground channels to the whole of the rest of European culture. Here we are confronted by a significant mystery.

You will agree—neither one thing nor the other can be called either justified or unjustified; things simply have to be comprehended as necessary facts. But we must be clear that we surely ought to understand these things properly. It is easy to ask the question: What can I myself do in these painful times? The first thing one can do is to endeavour to understand things, to really see through things. This brings up thoughts which are real forces and these will have an effect. What about the question: Have the good forces no power against the evil forces we see all around us? To answer this we have to remember how difficult human freedom makes it for the spiritual world to assert itself amid the surging waves of materialistic life. This is what it is all about. Is it to be made so very easy for human beings to enter fully into the life of the spirit?

Future ages will look back to today and say: How careless these people were with regard to adopting the life of spirit! The spiritual world is sending it down to us, but human beings resist it with all their might. Apart from all the sadness and suffering holding sway at present, the very fact that all this does hold sway is in itself a destiny signifying a trial. Above all it should be accepted and recognized as a trial. Later it will become apparent to what extent it is necessary for those who—so it is said—are guilty, to suffer together with those who are blameless. For after all, during the course of karma all these things are balanced out. You cannot say: Are not the good spirits going to intervene? They do intervene to the extent that we open ourselves to them, if we have the courage to do so. But first of all we must be serious about understanding things; we must be deeply serious about trying to understand.

As a contribution to this understanding it is necessary that a number of people muster the strength to oppose the surging waves of materialism with their deepest personal being. For something else is going to unite with the materialism that works in the industrial, commercial impulse; something coming from other, retarded impulses from the Chinese and Japanese element, particularly the Japanese element, will become increasingly caught up in materialism.

Yesterday somebody asked whether the societies working from the West for a particular group did not take into account that the Japanese might follow suit from the East. Indeed, the people who belong to these societies do not regard this as something terrible, for they see it as a support for materialism. For what follows suit from Asia will simply be a particular form of materialism. What we must be clear about, at all costs, is that we have to oppose the waves of materialism with all our strength. Every human being is capable of doing this. And the fruits of such efforts will be sure to follow. There is no need to give a name to whatever it is that must work against materialism. Don't call it ‘Central European’, don't call it ‘German’; that is not necessary. But do consider how a counteraction of forces can come about and how this can be objectively proved.

You can summarize in two sentences what is needed to work against materialism—which, after all, has some justification. In the fifth post-Atlantean period the world will become even more pervaded by the industrial and commercial element; but the opposite pole must also exist: There must be people who work on the opposite side because of their understanding of the situation. For what is the aim of these secret brotherhoods? They do not work out of any particular British patriotism, but out of the desire to bring the whole world under the yoke of pure materialism. And because, in accordance with the laws of the fifth post-Atlantean period, certain elements of the British people as the bearer of the consciousness soul are most suitable for this, they want, by means of grey magic, to use these elements as promoters of this materialism.

This is the important point. Those who know what impulses are at work in world events can also steer them. No other national ele¬ment, no other people, has ever before been so usable as material for transforming the whole world into a materialistic realm. Therefore, those who know want to set their foot on the neck of this national element and strip it of all spiritual endeavour—which, of course, lives equally in all human beings. Just because karma has ordained that the consciousness soul should work here particularly strongly, the secret brotherhoods have sought out elements in the British national character. Their aim is to send a wave of materialism over the earth and make the physical plane the only valid one. A spiritual world is only to be recognized in terms of what the physical plane has to offer.

This must be opposed by the endeavours of those who understand the necessity of a spiritual life on earth. Looked at from this point of view, you can express this counter-force in two sentences. One of these is well-known to you, but it does not yet come fully out of the hearts and souls of human beings: ‘My kingdom is not of this world.’ The sentence ‘My kingdom is not of this world’ must sound forth against that kingdom which is to be spread over the physical plane, that kingdom which is only of this world, that kingdom of commercial and industrial materialism.

There is not enough time today to explain to you how the words ‘My kingdom is not of this world’ link up with the cultivation of what belongs to mankind as a whole—not to what is German, but to what belongs to mankind as a whole. In ancient India there were four castes, in ancient Greece four estates. They came into being one after the other during the course of the second, third and fourth post-Atlantean periods. In the fifth post-Atlantean period the fourth estate, social life, that which belongs to mankind as a whole, must come into being. Not everyone can be a priest, but the priestly element can strive to become the powerful, the dominant estate. We see it doing this in the third post-Atlantean period; there we see it coming to life again in the hierarchical, theocratic, Roman force. And we can see the second caste, the kingly estate in ancient Greece and Rome, coming to life again in the second post-Atlantean element, where the diplomatic, political element is particularly active; for the republican element in France is only the opposite pole of this, just as everything generates its own counterpart. The actual character of the French state corresponds solely to the monarchic principle, so that even now France is a Republic in name only. In reality she is ruled by a king, who happens to be a lawyer who used to conduct cases in Romania. It is not a question of terminology but of facts. What is so terrible today is the way people allow themselves to be so easily intoxicated by words. If somebody is called a president it does not necessarily mean that he is a president, for what matters is the actual situation.

The third estate, as we know, is the industrial element, what was commerce in ancient Egypt and Greece. This is striving to come to the fore again in the British Empire and for the moment must still be dominant over the fourth element, which will eventually be the general, human element. It is interesting to observe this in one particular phenomenon. You do have to gain some insight into what is really going on if you want to understand the world. Ask the question: Where has the theory of Socialism been worked out with the greatest discernment? You will receive a curious answer: Among German Socialists. For in accordance with the principle I explained to you, the Germans always have the mission to work concepts out in their purest form. So even for Socialism the Germans have worked out pure concepts, but the German concept of Socialism does not fit in at all with the state of affairs in Germany.

Social conditions in Germany do not correspond in any way to the German theory of Socialism! For instance, it is quite comprehensible that, after teaching in a Socialist school for a while, I should have been banned from teaching there, after I said that it ought to be in keeping with Socialism to develop a theory of freedom. On behalf of the leader of the Social Democrats I was told: It is not freedom that matters, but reasoned persuasion! Socialist theory does not fit in with social conditions. In other words, social theory ought to be developed on the basis of the evolution of mankind. On this basis its three great principles are developed: Firstly the principle of the materialistic view of history, secondly the principle of added value, and thirdly the principle of class war.

The three principles are minutely worked out, but they do not fit in with social conditions in Germany. However, they correspond exactly to social conditions in England. That, after all, is where they were worked out. That is where Marx worked on them first of all, and then also Engels, and Bernstein. This is their source. Here they fit in because—to take the third principle—they are founded on the class war. And this class war is waged, basically, in the British soul. Think of Cromwell. If you study all the impulses that have reigned in the British soul since Cromwell, you will wind up with material for the third principle, the principle of class war. Furthermore, since the invention of the spinning-jenny and the commencement of the social life which came into being as a result, everything that has flowed into the theory of added value has been uppermost in the British Empire. And the materialistic view of history is, when you look at it, nothing but Buckle's view of history translated into a pedantic German way of thinking. Look at Buckle's History of Civilisation. It is written in accordance with the way such things are written within the framework of British culture: namely, according to the principle of never entering into consequences. Darwin, too, did not enter into the consequences. He limited himself in a certain way. But in Karl Marx's materialistic view of history the matter is transformed with severity—regardless of consequences—in, if you like, a pedantic, German way.

It is interesting that no theory has been worked out for the general human element, the fourth caste or class. In this element there can be no question of dominance, for there is nothing below it over which dominance might be exercised; it is solely a matter of laying the foundation for human beings to relate with one another. A theory for this will only come about when the general human element given in anthroposophical spiritual science is made the foundation.

This, if it is not misunderstood, will lead to that other, second sentence which is to be added to the first: ‘My kingdom is not of this world.’ The second sentence is: ‘Render unto Caesar what is Caesar's and unto God what is God's.’ This means that a proper attitude to life, a real cultivation of life, can only come about when one realizes that the spiritual element must be cultivated, because the spiritual world must penetrate down into the physical world. But there is no point in making any statements at all unless they can be comprehended wholeheartedly in the soul. These statements must be comprehended: ‘Render unto Caesar what is Caesar's and unto God what is God's’ and ‘My kingdom is not of this world.’ Then the atmosphere of the spiritual world will come, an atmosphere that has nothing to do with those materialistic things which have especially to develop in the fifth post-Atlantean period. But for this to happen, things must be seen in their true guise.

To summarize what we have been considering, let me say: May your hearts strive to see things in their true guise. Only if hearts exist which see things in their true guise and penetrate that terrible fog of untruth which shrouds everything in the world today, can we progress in an appropriate way. As I said: Since the bow-string is stretched to its limit, it will break. In this sense this document that people have had the temerity to present to the world at this late stage, and whatever is said in response to this document, does in the first instance hold out a prospect of improvement. Whatever horrors still lie ahead of us, this document represents a challenge to the Spirit of Truth himself, and he will certainly intervene in these matters in an appropriate manner! You need only remember—let me say this in conclusion—the exemplary, or should I say non-exemplary, manner in which we ourselves have been treated.

We have endeavoured to be as cosmopolitan as possible over the years. We have tried in the most conscientious way to preserve this archetypal German trait of cosmopolitanism. And what is the consequence? Read the slanderous things said about us in Britain; the theosophists there have slanted everything to make it appear that we have some kind of Germanic aspirations. We have no such aspirations; they have been foisted on us by others.

Edouard Schuré,—one on whom we relied so heavily in France, and towards whom we have never been tempted to display any kind of Germanic quality, since he is fundamentally himself the bearer of German cultural life to France—even he has interpreted things containing no trace of nationalism as being ‘pan-Germanic’. How curious that only the other day we should have found under ‘Edouard Schuré’ in an encyclopaedia: ‘The mediator of German culture to France.’ This is entirely apt, for truly the only French thing about Schuré is the language he speaks. Of course, if language is taken to be paramount, then naturally the whole man can be considered French. So one is a pan-Germanist if one does not speak about the Germans in the manner preferred by the French chauvinist Schuré . And one is a German agent if one does not speak about the Germans in the way required by Mrs Besant. Similar things are beginning to appear in Italy, too, among our former friends.

So it became necessary to defend ourselves. And the present time is proving most opportune for those who want to point fingers at us and say: See what attacks they are making; that shows who is the aggressor! There is the Vollrath method, and there is the Gösch method. We see it everywhere and we know it from within our own circles. First you force the other fellow to defend himself and then you treat him as the aggressor. It is a very effective method and one that plays an enormously strong role in the world today. The attacker hides behind the clamour he raises after he has forced the other to defend himself by labelling him the aggressor.

Yet we have no other purpose than to serve the mission of furthering spiritual life and gaining recognition for spiritual life. This is linked on the one hand with the principle: ‘My kingdom is not of this world’, and on the other with the principle: ‘Render unto Caesar what is Caesar's and unto God what is God's.’ Both are also, as you know, good Christianity. But it will be a long time before such things are understood in every detail.

Nowadays strange things are once again being said. Let me just mention this as my very last point. It is said: The Entente has stated its aims with regard to the war; now let the Central Powers state their aims, so that like can be compared with like. Indeed, this clamour for the war aims of the Central Powers has been heard for some time. Well, we have discussed some of the war aims of the Entente. But why should Central Europe name its war aims? It never had any! It has none! So quite naturally it took the stand: We will gladly negotiate, for then it will become clear what it is you want and then we shall have something on which to base our talks; but as far as we are concerned, we have nothing in particular to say; we merely want to live. Of course this does make it possible for the others to say: They are not willing to tell us what their war aims are; that means there must be something suspicious going on. There is nothing suspicious going on. Central Europe wants nothing now that it did not want in 1913 and 1912. It had no war aims then and it has none now.

It is not what is said that is important but whether what is said conforms with reality. On every side we now hear the loud cry that a particularly cunning, wily trick lies at the bottom of the Central Powers' Christmas call for peace. So this Christmas call for peace is supposed to contain some trick, some wish to dupe everybody else. On many sides it is said that the Central Powers never wanted peace but were only seeking for some clever way of carrying on the war. The answer to that is: If only they had reacted to this call for peace! All they needed to do was accept it and they would soon have known whether it was some kind of trick. Along this path lies genuine thinking rather than an inclination to believe in empty phrases. We must, my dear friends, overcome the empty phrase with all the forces of our soul. This is the most intimate task we have to accomplish in our own soul.

[ 1 ] Dr. Steiner: As I shall be away next week I wanted to speak to you to-day about the Easter Festival. Or have you some other question of importance at the moment?

[ 2 ] Questioner: I had a question but it has nothing to do with the Easter Festival.

An article in a recent Parisian newspaper stated that it is possible to be taught to read and to see with the skin. Would Dr. Steiner say something about this? I was very astonished by it.

[ 3 ] Dr. Steiner: A great deal of caution is necessary when information about a matter of this kind comes from a newspaper and careful investigation is called for. The article says that certain people ... the man really means everyone ... can be trained to see with the skin, to read with certain parts of the skin.

[ 4 ] Now this has been known for a long time. It is possible to train certain people to read with some part of their skin. But let me say at once that such a thing is really not so very astonishing. Human beings do not by any means learn everything that they could learn; they do not develop all their powers. Many faculties could be developed quite quickly by setting to work in earnest. Children, for example, could all be trained to read with their finger-tips by making them touch and feel letters on a piece of paper. In the blank spaces between the letters the paper is quite different to the touch. If you were to make letters which stand out a little from the paper it would be quite easy to read them! Letters made of wood could be read by touch with the eyes shut. It is only a matter of refining this faculty, making it more delicate.

[ 5 ] When I was a boy I trained myself to do something rather unusual, namely, to hold a pencil between the big toe and the next toe and write with it. All these things that one does not generally learn can be learnt and then certain faculties will develop. These faculties can become so delicate and sensitive that the result is quite astonishing. But it really need not be so; what has happened is that the power of touch has been greatly enhanced, and every part of the body has this power. Just as we become aware of a jab from a nail, so we can become aware of the tiny roughnesses caused by letters on paper.

[ 6 ] This, however, does not quite cover the case you mentioned, for the man claims that he can develop in everyone the faculty of being able to read with the skin. From the statement as it stands, the details could not all be put to the test and it would be better to wait for scientific confirmation before believing that if a page of a book were placed, say, over your stomach, you would eventually be able to read it. One must be able to discriminate whether it is a matter of a delicate and highly sensitive faculty of touch or whether there is something bogus about it—and this cannot be discovered from the newspaper report. I myself was not at all astonished at the statement because I can well imagine that such a thing might be possible; but what did astonish me was the stupid comment of the journalists, who said that if such a thing were really true, then it must have been discovered a long time ago.—I ask you, how can anyone say about the telephone, for example: If this is really true, then it must have been known for a very long time! This kind of comment astonished me far more than the phenomenon itself. The phenomenon itself is not so very astonishing because a human being can do a great deal towards developing his organs of feeling and touch. Seeing with the eyes is not everything. The fingers, for example, can be developed into most delicate organs of perception. And so reliable scientific investigation would be necessary in order to prove whether or not, after years of training, the man can make every part of the body able to see. I have read reports in German, English and French newspapers and I find it impossible to gather from them whether the man in question is a lunatic, a humbug or a serious scientist.

Now let us think about the Easter Festival in connection with the Mystery of Golgotha. As you know, Easter is a movable festival—every year it is celebrated on a different date. Why is the date variable? Because it is determined, not by terrestrial but by celestial conditions. It is fixed by asking: When does spring begin? March 21st is always the beginning of spring and the Easter Festival takes place after this. Then there is a period of waiting until the Moon comes to the full, then another pause until the following Sunday, and Easter falls on the first Sunday after the first full Moon after the beginning of spring. The first full Moon can be on 22nd March, in which case Easter is very early; or the first full Moon can be a whole twenty-nine days after 21st March. If, for example, there is a full Moon on 19th March, spring has not yet begun and then after some twenty-eight days the Moon is again full; the Easter Festival in that year will fall on the next Sunday—quite late in April.

[ 7 ] Now why has the Easter Festival been fixed according to conditions in the heavens? This is connected with what I have been telling you. In earlier times men knew that the Moon and the Sun have an influence upon everything that exists on the Earth.

[ 8 ] Think of a growing plant. (Sketch on the blackboard.) If you want to grow a plant, you take a tiny seed and lay it in the soil. The whole plant, the whole life of the plant is compressed into this tiny seed. What comes out of this seed? First, the root. The life expands into the root. [ 9 ] But then it contracts again and grows, still in a state of contraction, into a stem. Then it expands and the leaves come and then the blossom. Then there is again contraction into the seed and the seed waits until the following year. In the plant, therefore, we see a process of expansion—contraction; expansion—contraction.

[ 10 ] Whenever the plant expands, it is the Sun which draws out the leaf or the blossom; whenever the plant contracts (in the seed or the stem) the contraction is due to the forces of the Moon. Between the leaves, the Moon is working. So that when we take a plant with spreading leaves and root, we can say, beginning with the seed: Moon—then Sun—again Moon—again Sun—again Moon, and so forth ... with the Moon at the end of the process. In every plant we see Sun forces and Moon forces working in alternation. In a field of growing plants we behold the deeds of Sun and Moon. I told you that the fashioning and shaping of the physical human being when he comes into the world, is dependent on the Moon; ¹ inner forces which make it possible for him to transform his own character, come from the Sun. I told you this when we were speaking about the Mystery of Golgotha.

[ 11 ] In earlier times these things were known but they have all been forgotten. Men asked themselves: When is there present in spring the influence that does most to promote the thriving and growth of vegetation? It is when the influences of Sun and Moon together are at their strongest. This is the case when the rays of the first full Moon after the beginning of spring shine down upon the Earth, adding strength to the rays of the Sun. The influences of Sun and Moon are mutually enhanced when the springtime Sun at its strongest works in conjunction with the Moon which is also at its strongest when its cycle of four weeks has been completed. The time for Easter, therefore, is the Sunday—the day dedicated to the Sun—after the first full Moon of spring. The date of the Easter Festival was based on knowledge relating to the winter solstice and the subsequent beginning of spring.

[ 12 ] Now the Easter Festival did not begin in the Christian era before the rise of Christianity there was an old pagan festival—the Adonis Festival as it was called. What was this Adonis Festival? It was instituted by the Mysteries—those places for the cultivation of art, learning and religion which I have described to you recently. And Adonis was personified in a kind of effigy or image, representing the spirit-and-soul in man. It was known, furthermore, that man's life of spirit-and-soul is united with the whole universe. The ancient pagan peoples took account of spiritual conditions and celebrated this Adonis Festival in the autumn. The old Easter Festival—which in a certain way resembled our own—fell in the autumn.²

The Adonis Festival was celebrated in the following way.—[ 13 ] The image of the eternal, immortal part of man was submerged in a pond, or in the sea if the place happened to be near the coast, and left there for three days, to the accompaniment of songs of mourning and lamentation. The submerging of the image was the occasion of solemnities resembling those which might be associated with the death of a member of a very united family. It was essentially a ceremony which had to do with Death, and it always took place on the day of the week we now call Friday. The name “Karfreitag” originated when the custom found its way into the Germanic regions of Middle Europe. “Kar” comes from “Chara” (Old High German) meaning mourning. It was therefore the Friday of sadness or mourning.

[ 14 ] So little is known of these things to-day that in England this Friday is called “Good” Friday, whereas in olden time it was the Friday of Death, the Friday of mourning and lamentation. It was a festival connected with Death, dedicated to Adonis. And in places where there was no water, an artificial pond was contrived into which the image or effigy was plunged and taken out after three days, i.e., after the Sunday.

[ 15 ] The image was taken out of the water amid songs of jubilation and rejoicing. For three days, therefore, the people were filled with deep sorrow and after these three days with ecstatic joy. And the theme of their songs of jubilation was always: “The God has come to us again!”

[ 16 ] What did this Festival signify?—I must emphasise again that originally it was celebrated in the autumn. [ 17 ] On other occasions I have told you that when the human being dies, the physical body is laid aside. Those who have been bereaved mourn in their own way for the dead with solemnities not unlike those which accompanied the submerging of the Adonis image. But there is something else as well. For a period of three days after death, the human being looks back upon his earthly life. His physical body has been laid aside but his ether-body is still with him. The ether-body expands and expands and finally dissolves into the universe. The human being then lives on in the astral body and the “I.”

[ 18 ] The purpose of those who instituted the Adonis Festival was to make men realise that the human being does not only die but after three days comes to life again in the spiritual world. And in order that this might be brought every year to men's consciousness, the Adonis Festival was instituted. In the autumn it was said: Lo, nature is dying; the trees lose their leaves, the earth is covered with snow; winds are cold and biting; the earth loses her fertility and looks just as the physical human being looks in death. We must wait until spring for the earth to come to life again, whereas the human being comes to life again in soul and spirit after three days. Of this men must be made conscious! ... A festival of Death was therefore followed immediately by a festival of Resurrection!—But this festival took place in the autumn—the season when it is easy to realise the contrast between man and nature. Nature is about to consolidate her life; she will lie dead through the whole winter. But in contrast to nature, man lives on after death in the spiritual world. When nature sheds her leaves, is covered with snow, when cold winds blow, then is the time to make man conscious: You are different from nature, inasmuch as when you die, after three days you live again!

[ 19 ] It was a most beautiful festival, celebrated through long ages of antiquity. Men gathered together at the places of the Mysteries for the period of this festival, joining in the songs of mourning; and then, on the third day, the consciousness came to them that every soul, every “I” and every astral body come to life again in the spiritual world three days after death. Their attention was turned away from the physical world and their hearts and minds were drawn to the spiritual world. The very season of the year played a part, for in those days the festival did not take place in the spring when the people who lived on the land were occupied with other tasks. The old Easter Festival, the Adonis Festival, was celebrated when the fruit had been harvested and the grape picking was over, when winter was approaching. It was the appropriate season for an awakening in the Spirit, and so the Adonis Festival was celebrated. The name varied in different territories but the festival was celebrated in all ancient religions. For all ancient religions spoke in this way of the immortality of the human soul.

[ 20 ] Now in the first centuries of the Christian era itself, the Easter Festival was not celebrated at the time it is celebrated to-day; not until the third or fourth century did it become customary to celebrate Easter in the spring. But by that time men had lost all understanding of the spiritual world; they had eyes only for nature, concerned themselves only with nature. And so they said: It is not possible to celebrate resurrection in the autumn, when nothing comes to life!—They no longer knew that the human being comes to life again in the spiritual world, and so they said: In the autumn there is no resurrection; the snow covers everything. Whereas in the spring, all things burst into life. Spring, therefore, is the proper time for the Easter Festival.—This kind of thinking was already an outcome of materialism, although it was a materialism which still looked up to the heavens and fixed the Easter Festival according to Sun and Moon. By the third and fourth centuries of the Christian era, materialism was already in evidence but at least it still looked out into the universe; it was not the “earth-worm” materialism which has eyes only for the Earth and has been described as such because the earthworms live under the soil and only come up when it rains. And so it is with the men of modern times; they look simply at what is on the Earth. When the Easter Festival began to be celebrated in the spring, even materialism still believed that the myriad stars have an influence upon human beings. But from the fifteenth century onwards, that too was forgotten. At the time when the Easter Festival was transferred to the spring, certain attempts were being made by the Christians to sweep away the ancient truths.—I mentioned this when we were speaking about the Mystery of Golgotha.—By the eighth or ninth centuries, men had not the remotest inkling that Christ's Coming was in any way connected with the Sun.

[ 21 ] In the fourth century there were two Emperors, one a little later than the other. The first was Constantine, the founder of Constantinople and an extremely vain man. He ordered a certain treasure that had once been brought from Troy to Rome to be transferred to Constantinople and buried in the ground under a pillar which had upon it a statue of Apollo, the old pagan god; then he sent to the East for wood said to have been taken from the Cross of Christ, and caused a wreath to be carved, with rays springing from it. But in the figure crowned with this wooden wreath, people were expected to behold Constantine! And so from then onwards, veneration was paid to Constantine, standing there on the pillar that had been erected over the precious Roman treasure. By external measures, you see, he brought it about that men ceased to know anything about cosmic secrets, about the fact that Christ is connected with the Sun.

[ 22 ] The other Emperor, Julian, had received instruction in the Mysteries which still survived, although under very difficult conditions. Later on they were exterminated altogether by the Emperor Justinian but for centuries already their existence had been highly precarious. They were not wanted; Christianity was their bitter enemy. Julian the Emperor, however, had received instruction in the Mysteries and he knew: There is not only one Sun, but there are three Suns³—This announcement caused an uproar, for it was a secret of the Mysteries.

[ 23 ] When you look at the Sun you see a whitish-yellowish orb or body—it is the physical Sun. But this Sun has a soul: it is the second Sun. And then there is the third Sun: the spiritual Sun. Like man, the Sun has body, soul and spirit. Julian spoke of three Suns and maintained that in Christianity men should be taught: Christ came from the Sun and then, as Sun Being, entered into the man Jesus.

[ 24 ] Now the Churches did not wish this knowledge to be in the possession of men. The Churches did not want the real facts about Christ Jesus to come to light, but only such knowledge as was authorised by them. Julian the Emperor was treacherously murdered on a journey to Asia, in order that the world might be rid of him. That is why Julian is always known as the Apostate, the heretic: Julian the Heretic! He desired that the connection between Christianity and the ancient truths should be maintained, for he thought: It will be easier for Christianity to make progress if it contains the truths of the ancient wisdom than if men are allowed to believe only what the priests tell them. So you see, at the time when the Easter Festival was transferred to the spring, knowledge that this festival is connected with resurrection still survived. Although knowledge of the resurrection of man had been lost, the resurrection of nature continued to be celebrated in a festival. But even that has been forgotten in places where Easter is still celebrated without any inkling of what it really signifies; and to-day people have come to the point of asking: Why need Sun and Moon have anything to do with the date of Easter? If Easter were always to fall on the first Sunday in April, book-keeping would be greatly simplified! The suggestion, therefore, is that the date should be determined by commercial considerations! ... As a matter of fact, the people who clamour for this are more honest than the others who insist that conditions in the heavens shall still be the determining factor, without having the slightest notion of what this means. Those who say from their own point of view that conditions in the heavens need not be taken into account are really the more honest. But the sad thing is that people can only be honest about this because they know nothing of the real connections. What we have to do to-day is to emphasise that the Spiritual must always be the decisive factor!

[ 25 ] And so in olden times men waited for the last full Moon after the beginning of autumn and celebrated the Adonis Festival on the preceding Sunday. Sun and Moon were taken into account but it was known that conditions are quite different, indeed the reverse, when snow will soon be falling from the heavens. The old Easter Festival, the Adonis Festival, always took place between the end of September and the end of October. This was the best time to be reminded of the resurrection of man, because at that season of the year there was no question of a resurrection in nature. This early festival, therefore, was known to be connected with Death and also with Resurrection ... but this knowledge too has been lost.

[ 26 ] It is important to be reminded of the ancient significance of these festivals, for we have again to find the way to the Spirit. We must not celebrate Christmas and Easter thoughtlessly but realise that such festivals have deep meaning.

[ 27 ] Now the world cannot be turned topsy-turvy; nobody would wish the Easter Festival to be transferred to the autumn. But it is good to be reminded that when a man dies, he lays aside his physical body and looks back upon his earthly life; then he lays aside the ether-body and comes to life again in the spiritual world as a being of spirit-and-soul. Such knowledge can greatly deepen our understanding of the Mystery of Golgotha.

The Mystery of Golgotha presents in external reality what was always presented in an image at the Adonis Festival. The men of antiquity had an image; Christians have the actual, historical event. But in the historical event there are certain points of resemblance with the imagery used in olden times. At the Adonis Festival the image of Adonis was submerged and raised after three days. It was a true Easter Festival.—But then, what had once been presented as an image, came to pass as an actual happening. The Christ was in Jesus. He died and rose to life again. And at Easter now, this is all that is remembered.

[ 28 ] In a way, there is a good side to this. For why was an image always set before the people at the Adonis Festival? It was because they needed something that their senses could perceive. Although they still looked at the universe in a spiritual way, in the material world they needed an image. But when Christ had passed through the Mystery of Golgotha there was to be no image; men were called upon to remember purely in the Spirit what had happened at that time. The Easter Festival was to be an essentially spiritual celebration. Men must no longer make a pagan image but perform the act of remembrance entirely within the life of soul. It was thought—and Mysteries still existed in the days of Christ Jesus—that the Easter Festival would in this way be spiritualised.

Think once again of the old Adonis Festival. It is impossible in present-day Europe to realise what such festivals meant to the ancient pagan peoples. You yourselves would say: This is only an image—and those at least who had been initiated in the Mysteries would have regarded it as such. But every year the statue of the god was displayed to large numbers of the people and then submerged. This gave rise to what is known as fetishism. A statue of such a kind was a fetish, an idol, a god; worship of such an object was called fetishism—and that of course is undesirable. And yet in a certain respect, an element of the same tendency has remained in Christianity, for the Monstrance with the Sanctissimum, the Sacred Host, is worshipped in Catholicism as the Real Christ. It is said that the Bread and the Wine are transformed, in the physical sense too, into the Body and Blood of Christ. This is a survival, not of enlightened pagan wisdom which beheld the Spiritual behind every sense-phenomenon, but of the fetish-worship in which the statue was taken to be the god himself.

[ 29 ] Nowadays—unless examples have occurred in one's own experience—it is almost impossible to picture the intensity with which people believed in these images of the god I myself once knew a very clever professor—all such men are clever, only modern science does not lead them to the Spiritual. The man was a Russian and he made a journey from Japan across Siberia. In the middle of Siberia he became aware of a deep uneasiness, he felt lonely and forsaken. And what did he do? Something that none of you, nor indeed any Westerner, would ever think of doing. But although this man was very learned, he was half-Asiatic. He made a figure of a god out of wood, took it with him on his further travels and prayed to it fervently. When I knew him his nerves were in a terrible state; the illness had come from worshipping his wooden god. It is difficult for you to conceive what it means to worship an idol of this kind!

[ 30 ] Now the Mysteries still existing at the time of the founding of Christianity were deeply concerned as to how men might be led to the Spiritual. And so what in earlier epochs had been presented before their eyes in the Adonis Festival was now to be revived in remembrance only, by prayer. [ 31 ] This was the intention ... but instead of becoming spiritual, everything became materialistic; it was all externalised, made formal. By the third and fourth centuries A.D. all kinds of emotions were aroused in the people on “Kar” Friday; the priests offered up prayers; and at 3 o'clock in the afternoon, the hour at which Christ is said to have died, the bells stopped ringing. Everything was still. And then, outwardly again, just as in the old Adonis Festival, the Crucifix, a figure of Christ on the Cross, was buried; at a later period it was covered with a veil. After three days came Easter—the festival of Resurrection. But the manner and form of the celebration are the same, fundamentally, as in the old Adonis Festival. The form of the celebration indicates that little by little the souls of men were coming under the authority of Rome.

In many districts, for example in the place where my youth was spent—whether it happens here I do not know—it is customary on the Friday before Easter for the boys to gather around the Church with rattles and musical toys, singing the words:

[ 32 ] Wir rätschen, wir rätschen am Dom.
Die Glocken ziehen nach Rom.⁴

[ 33 ] Everything, you see, pointed towards Rome, especially at the time of the Easter Festival.

[ 34 ] Men of the present age must emerge from materialism into a life of spiritual knowledge; they must learn to understand things in a spiritual way, above all such things as the Easter Festival. Every year at the Easter Festival we can remind ourselves that the day of mourning, the Chara, commemorates the departure of the human being from the physical world; for three days after death he is still looking back on the physical world; then he lays aside his ether-body as a second corpse; but then in his astral body and “I,” he rises to life again in the spiritual world. This, too, is part of the act of remembrance, although it would be barbarous to expect songs of jubilation three days after a death has occurred. And yet we can be reminded of these songs of jubilation when we think of the immortality of the human soul and of how, after three days, the soul comes to live again in the spiritual world.

[ 35 ] There is a connection between the Easter Festival and every human death. At every human death our attitude should be that although mourning is inevitable, the Easter Festival is near, when we shall remember that every soul after death rises to life again in the spiritual world.—You know, of course, of the festival which commemorates the death of all human beings: it is called the Festival of All Souls and is still celebrated in the autumn. When the knowledge of its connection with the Easter Festival had been lost, the Day of All Saints, All Saints' Day, was placed before it in the calendar. But All Souls' Day should, in reality, be celebrated as the day of the Dead and the Easter Festival as the day of Resurrection. They belong together although they are separated now by the span of nearly half a year! From the calendar as it now stands it is often impossible to understand what really lies behind these festivals.

[ 36 ] But remember: everything on Earth is in reality directed by the Heavens. People are surprised if it ever snows at Easter because that is the time for the plants to be sprouting, not for snow. They are surprised because they feel that the Easter Festival is intended to commemorate the resurrection, the immortality of the human soul.

[ 37 ] This attitude and knowledge make the whole Easter Festival into a deep, heart-felt experience, reminding those who celebrate it of something that is connected with man himself and with his life as the seasons of the year run their course. The only kind of connection with the yearly seasons to which any thought is given to-day is that in the winter one puts on a winter coat and in the summer a summer coat, that one sweats in the summer and shivers in the winter—all purely material considerations. What is not known is that with the coming of spring, spiritual forces are actively at work drawing forth the plants from the Earth and that with the coming of autumn, spiritual forces are again in operation as forces of destruction. When this is understood men will see life and being in the whole of nature. Much of what is said about nature to-day is nonsense. People see a plant, tear it out of the soil and set about studying botany ... because they know nothing about the essentials. If I were to tear out a hair and proceed to describe it, this would be nonsense, because the hair cannot arise of itself; it must be growing on a human being or an animal. Nothing that you might apply to any part of a lifeless stone will make a hair grow from it. For a hair to grow, life must be at the source. The plants are like the hair of the Earth, because the Earth is a living being. And just as man needs the air in order to live, so does the Earth need the stars with their spirituality; the Earth breathes in the spiritual forces of the stars in order to live. Man moves over the Earth and the Earth moves through the Cosmos, lives in. the Cosmos. The Earth is a living being.

[ 38 ] This remembrance at least can still come to us at the Easter Festival—the remembrance that the Earth herself is a living Being. When the Earth brings forth the plants she is young, just as the child is young when the soft hair grows. The old man loses his hair just as in autumn the Earth loses the plants. It is only that the Earth's life runs its course in a different rhythm: youth in the spring, age in the autumn; youth again, age again—whereas in man the periods are much longer. Everything in the universe is alive. In thinking of the Easter Festival and with the spectacle of newly awakening nature before us, we can say: Death is not ever-present; beings have to pass through death but life is the essential reality. Life is everywhere victorious over death. The Easter Festival is there to remind us of this victory and to give us strength. If men gain this kind of strength it will enable them to set about the improvement of external conditions with insight and intelligence—not in the way that is usual at the present time. First and foremost we need Spiritual Science in order again to ally ourselves with the spiritual world—which is a world of life, not of death.

[ 39 ] In this sense I hope that the Easter Festival will be as full of beauty in your souls as are the spring flowers growing out of the Earth.—After Easter we shall meet together again and speak about scientific matters.

[ 40 ] At the Easter Festival, then, let us feel: Men can go to their work with fresh courage and with joy. Even if in these days there are not many opportunities of finding joy in daily work, perhaps here it is different! In any case I wanted to say these things to you to-day and to wish you a beautiful Easter in the sense of the knowledge born from Spiritual Science.

• 1. See the previous lecture.
• 2. Dr. Steiner spoke in similar terms in four lectures given at Dornach, 19th–24th April, 1924.
• 3. See the lecture: The Threefold Sun and the Risen Christ. Given in London, 24th April, 1922.
• 4. Approximate translation: We shake our rattles around the church ... but the bells draw us to Rome.

I am very happy to be speaking to you today—among these peaceful mountains and within view of the wonderful lake about matters appealing to our deepest interests, that is, revelations, realities of the life of the spirit. And the most obvious fact that strikes those of us who have gathered here today to visit our Alpine friends, is this: that a number of our friends have withdrawn up here, not necessarily for the sake of solitude, but at least for the peace and charm of the mountains. And if we then ask ourselves what our hearts are looking for, we might find that it is something very similar to man's present-day longing for the spirit. And perhaps it is no illusion to assume that in the world outside the same impulse is at work as the one that spurred you on to come up here into the solitude of the mountains.

Man knows, or senses dimly, that there is spirituality in all that surrounds us in nature, in forest and crag, wind and storm; the kind of spirituality which, according to a well-known figure in the West, is more ‘Consistent than man's activities’, and his feeling and thinking. We cannot help sensing that in everything that surrounds us as forest and crag, mountain and lake, the spirit is coming to expression. And in Spiritual Science we become more and more aware that there is spirit in everything that expresses itself in nature round about us and in the firm earth beneath us. Looking back into the ancient past we can tell ourselves that we descend from a spiritual past and are the children of ancient times. Just as we create our works of art, exploring what we can make of the material to hand, in just such a way did our ancestors create their implements and tools. And the phenomena of nature are the product of the work of the ancient gods in times long past. And if we permeate ourselves with such a feeling, the whole of nature will gradually become for us what it has always been for Spiritual Science. Even though it will seem a maya, it will become the kind of maya that is beautiful and great, for the very reason that it is the creation of the divine-spiritual. So when we go out into nature we are among memorials reminding us of the spiritual activity that took place in ancient pre-earthly times. Then we are filled with that tremendous enthusiasm that deepens our feeling for nature and can fill us with warmth.

When we can enhance our feeling for nature through Spiritual Science we should also feel that it is in a certain respect a privilege to have the good fortune to be within the spirit of nature. And it is a privilege. For we can and ought to bear in mind how many people there are who are unable to get close to the creations of nature in their present incarnation. How many people there are today, especially in cities, who no longer have the chance of feeling the uplifting quality of the divine in nature! And when we look at nature with a power of observation that has been enhanced by spiritual science, then we know the intimate connection that exists between what we feel for nature and what we call morality—moral life being the highest thing we can strive for in this life.

It is a paradox perhaps, but it is true to say that those people who live in towns and have to forget what oats, wheat and barley look like, unfortunately get separated in their hearts, too, from the deepest moral sources of their existence.

If we bear this in mind, then we will certainly regard it as a privilege to be able to be close to the sources of nature's spirit, for a feeling like this of itself leads to another which, supported by Spiritual Science, must become known in the world: that is, the truth of reincarnation. To begin with we take it on trust, this truth concerning man's repeated earth lives. But how can a soul stand firm at the present time, when it sees what very different paths of life people tread, and experiences all the glaring but inevitable inequalities in the world. Then the human being who is privileged to be near the well-springs of nature, not only feels that he has every reason to be happy in knowing the truths of Spiritual Science, but he also feels a great responsibility, a great obligation towards this knowledge of the spiritual life. For what is the greatest thing that these souls will be able to bring to the gate of death, these souls who today have the privilege of enjoying peace and health in nature? What will be their finest contribution?

If we look for a moment at what is taught us by the spiritual powers that are closer to us now than they were in the nineteenth century, what can we learn? We can learn, without any doubt, that we can take something different with us into our following incarnations, in our deepest soul, in our deepest feeling, if we imbue ourselves with Spiritual Science, than we could if we kept aloof from it. Nowadays we are certainly not expected to take in as an abstract theory what Spiritual Science can give us. What your souls receive, what enters into you like a theory, is there so that it can come alive in you. And this happens with some people in this incarnation and with others in the next. It will become real, immediate life, the life we cannot conceive of unless we devote ourselves to that prophetic vision which prompts us to ask: where does this development lead? With all its fruits it leads straight into outer life. And what we can only express in the form of words today, will become vision, vision in the young, vision in the old, vision that brings blessing.

All those people who have not yet been able to approach the warmth and light of Spiritual Science and to acquire the fruits of Spiritual Science for themselves, will feel the blessing of such vision! Everything that can exist in the way of outer personality will in the future have that fire in it for which our present-day theories are the fuel. It is just a handful of people who have the will to be the real bearers of what, in the future, will have to reach all those who are in need of it, that is the real, genuine fruits of human love and human compassion. We do not study Spiritual Science for the sake of our own satisfaction but so that we can acquire gentle hands that have the power to bless, and gentle eyes from which power can shine forth, so that we can give out all that springs forth from the eyes, all that we call spiritual vision. Those people in particular who have this attitude, and who have the good fortune to live so close to nature should pay heed right now to the way everything is changing at the present time! It is changing, in fact it is changing throughout the cosmos.

It is wrong to say nature makes no leaps. Nature is perpetually making leaps, from leaf to blossom, from blossom to fruit. When the chick develops out of the egg, that is a leap. To say that nature makes no leaps could not be further from the truth. There are leaps everywhere, sudden transitions. And we are living in such a time of transition. During our lifetime there has been a year of great importance:¹¹ the year 1899. The turn of the twentieth century is significant for the whole of cultural development because it is the time when the stream that came from the East and mingled with Western culture ceased in order to make way for what can be drawn from the life of nature to enliven the deepest levels of our life of soul.

Those men whose spirit is awakened will be able to see beings of a new order in the processes of nature. Whilst the human being who has not yet become clairvoyant will increasingly be able to experience that despite all his melancholy feelings concerning the continual death process, there is something of a rejuvenating quality in nature, the human being whose clairvoyant faculties have awakened will see new elemental beings issuing out of dying nature. Whilst in outer physical nature relatively little will be seen of the great change at the turn of the twentieth century, the spiritually awakened soul will feel: times are changing, and we human beings have the task of preparing spirit knowledge. It will become more and more important to observe such things and carry them in our consciousness. For men are free either to take up such things for the salvation of humanity or to let them pass them by, which will lead to disaster.

That is to say, at the turn of the century a relatively new kingdom of nature-beings will come into being, arising from nature like a spiritual spring, and human beings will be able to see and experience this. And further: though it would show great apathy of soul if a person were unable to perceive the sprouting forth of springtime, there is more to come. Those people who will grow able to experience as a fact of nature what has just been described, will preserve these impressions in quite a different way than through ordinary memory. They will carry beyond the threshold the new elemental spirits that stream towards them, as the seeds carry their life through the winter into spring. What was experienced in spring and what was experienced in autumn, this bursting forth of nature in the spring and this melancholy in autumn, had no connection one with the other in the past. What the cosmos gives out from its memory enables us to carry over something of what we have experienced in the autumn into the spring. If we let the elemental forces of autumn work in us, then we can feel in a new way what will be given us in the future. Everything will acquire something new in the future, and it is our duty to prepare ourselves through our knowledge of the spiritual to understand it. For Spiritual Science has not come into the world through the personal whims of men, but because new things are happening in the heavens, that can only be perceived when men take up the results of spiritual research. This is why the theosophical movement has come into being.

In the life of morality it is the same as it is in nature: the life of the soul will experience a transformation. Certain things will happen of which men have as yet no idea. I would just like to mention one example. There will be more and more people, especially children, who will have the experience that when they intend doing something or other in the future, a voice will speak in their souls urging them to refrain from action and listen to what is to be told them from the spiritual world. Something will come to meet them, appearing before their eyes like a vision. First of all they will be strangely touched by these visions. When they have made a greater contact with Spiritual Science they will then realise that they are seeing the karmic counterpart of the deeds they have just done. The soul is being shown: you must strive to take yourself in hand so that you can take part in the evolution of the future. And it is also being shown that there is no such thing as a deed without an after-effect. And this will be a driving force bringing order into our moral life. Moral impulses will be put into our souls like a karma, in the course of time, if we prepare ourselves to open our spiritual eyes and our spiritual ears to what can speak to us from the spiritual world.

We know that it will take a long time before men learn to see in the spirit. But it will begin in the twentieth century, and a greater and greater number of people will acquire this capacity in the course of three thousand years. Humanity will devote itself to such things during the next three millennia. In order that these things can happen, however, the main streams of development—again under the direction of the spiritual guidance of humanity—will take their course in such a way that human beings will be able to come to an understanding of occult life as I have described it today.

There are two main streams. The first is known through the fact that there is a so-called Western philosophy, and that the most elementary concepts of the spiritual world arise out of the purest depths of philosophy. And it is remarkable what we see when we make a survey of what has gradually taken place within the science of Western culture. We see how some people become purely intellectual, whilst others are rooted in the religious life, yet at the same time are filled with what can only be given by the vision of the spiritual world that is behind all existence. On all sides we see spiritual life flowing out of Western philosophy. I will only mention Vladimir Soloviev,¹² the Russian philosopher and thinker, a real clairvoyant, though he only saw into the spiritual world three times in his life: once when he was a boy of nine, the second time in the British Museum, and the third time in the Egyptian desert under the starry heavens of Egypt. On these occasions there was revealed to him what can only be seen by clairvoyant vision. He had a prevision of the evolution of humanity.—there welled up in him what Schelling¹³ and Hegel¹⁴ also achieved through sheer spiritual effort. As they stood alone on the heights of thinking, we may now place them on the summit which all educated people will eventually reach. All this was said in the course of previous centuries, particularly the last four centuries. When we survey this and work on it with the methods of practical occultism, as has been done recently, in order to make a special investigation into what the purely intellectual thinkers from Hegel to Haeckel¹⁵ have worked out, we can see occult forces at work here too. And a very remarkable thing comes to light: we can speak of pure inspiration in the case of just those people who appear to have least of it. Who inspired all the thinkers who are rooted in pure intellectualism? Who gave the stimulus for this life of thought that speaks out of every book to be found even in the lowliest cottage? Where does all this abstract thought life in Europe come from, that has had such a curious outcome?

We all know, of course, how the great event took place. It happened that an important individuality in the evolution of mankind, one of the individualities that we call a Bodhisattva, incarnated in the royal house of Suddhodana. We all know that this individuality was destined to ascend to the next rank that follows after that of Bodhisattva. Each human being who progresses and reaches the rank of Bodhisattva must become a Buddha in his final incarnation. What does this rank of Buddha signify? What does it signify in the case of the particular Bodhisattva who attained the rank of Buddha as Gautama Buddha? It signifies that Buddha—as with every other Buddha—does not need to incarnate on earth any more in a body of flesh. And therefore Gautama Buddha was destined, like every Buddha, to work henceforth from the spiritual world. He must not appear again on the earth in physical form, but his achievements in the course of incarnations enabled him henceforth to send his influence into our civilisation.

The first great deed that the Buddha had to accomplish as a purely spiritual being was, as I indicated in Basle,¹⁶ to send his forces down into the astral body of the Jesus boy described in the Luke Gospel, which came to significant expression in the Christmas message: Divine beings are revealing themselves in the heights, and peace shall come to men on earth who have goodwill.

If our souls are stirred by this message that angel beings hovered in the aureole above the angelic child, we should know that in this aura around Jesus the forces of the Nirmanakaya¹⁷ of the Buddha were active. Since then, the spiritual forces of the Buddha have been incorporated in the events connected with the highest individualities concerned with the Mystery of Golgotha. His forces work also in the world conception stream of the philosophers of the West. He himself is the driving force working out of the spiritual world into that life that has penetrated as far as intelligence and has then gone astray.

If we read Leibniz,¹⁸ Schelling and Soloviev today, and ask ourselves how they have been inspired, we find that it was by the individuality who was born in the place of Suddhodana, ascended from Bodhisattva to Buddha and then continued to work selflessly. In fact he continued to work in such a selfless way that we can go back in time today to a point when not even the name of Buddha was mentioned in the West. You do not find the name of the Bodhisattva who became Buddha, not even in Goethe! You know, though, that he lives in everything. He has met with so much understanding that he works on unnamed in Western literature. The Middle Ages knew about this, too, but they did not speak about it in this way then. They tell us something different.

In the eighth century there lived a man called John of Damascus¹⁹ who wrote a book in the form of a narrative. What was it about? He relates that there once lived a great teacher who became the teacher of Josaphat, instructing Josaphat in the secret doctrine and the great Christian truths. And if you investigate all this you find truths concerning those things. You also find narratives from Buddhist literature. When we follow up our theme we come upon a legend, the one that relates that Buddha went on living, not in an earthly human form but in an animal form, that of a hare. And when a Brahman once happened to find a hare—which was the disguised Buddha—the Brahman complained to him about the misery of mankind outside in the world, and Buddha made a fire and roasted himself, in order to help mankind. The Brahman took him and transported him to the moon. When you know that the moon is the symbol of the wisdom that lasts forever, which lives in the human breast, then you see there is a consciousness of Buddha's sacrifice, which has been developed and presented in these old legends.

What is Buddha's task out there in the spiritual world? It is his task now and for ever-more to kindle those forces in our hearts that can give birth to great wisdom. This is how we must understand one force streaming through our world; it is the Buddha force. It is also represented in the form it has taken in our century, even though here it has been reduced to abstraction. We have to try however, to understand the occult significance of every spiritual form. To this force is added the other one whose source was the Mystery of Golgotha, and which combined with the Buddha force to make a necessary whole, in which we must also now partake in earthly life. This force, emanating from Golgotha, with which all men have to connect themselves, not only affects man's inner life but involves our whole earthly existence.

Whilst the Buddha stream, like any other stream, concerns all of us as human beings, in the case of the Christ Being we have a cosmic intervention. All Bodhisattvas are individualities who go through life here on earth, who belong to the earth. The Christ Individuality comes from the sun, and walked the earth for the first time at the baptism in the Jordan, dwelling in the physical body of Jesus of Nazareth for only three years. The uniqueness of the Christ Individuality was that it was destined to work for only three years in the earthly world. He is the same Being to Whom Zarathustra referred when he called Him Ahura Mazdao, He Who is behind the visible sun, the same Whom the Holy Rishis announced, and Whom the Greeks spoke of as the Being behind the pleroma. It is the Being Who has gradually become the spirit of our earth, the aura of our earth, since His blood flowed on Golgotha. The first person permitted to see Him without witnessing the physical event, was Paul.

Thus through the Mystery of Golgotha something took place that has brought a completely new course of events into our earthly evolution. Before that time, the greatest variety of concepts could be assimilated through the many different religions. What crossed over from the Buddha religion, when the being of Buddha streamed into the astral aura of Jesus, and what I told you concerning the soul seeing and feeling new things in nature, means nothing short of this: that just as the Christ Being descended through the baptism into the physical body, dwelt within it until the Mystery of Golgotha, and was therefore here physically on the physical plane, He will now, in the same way, begin working in the etheric world. So we can speak of a physical incarnation from the event of the baptism by John until Golgotha, and now of an etheric reappearance.

The etheric Christ will be perceived through the development of the etheric body, and also through impressions of autumn which the human being weaves into himself. Why was Christ here in a physical body? It was so that man could develop higher in order to acquire the capacity to perceive the Christ more and more in the etheric.

To sum up: we began this lecture with the elemental spirits manifesting themselves in nature. We continued with those particular visions that impel us to pause in our actions and listen to the inner word. And in all these occurrences grouping themselves round a central point we see that those human beings who find the right path to the spiritual world—and this does not mean trained clairvoyants, who have always been able to find the Christ, but human beings through their natural development—will be able to see the Christ as an etheric vision: see Him Who will only take part in world events from out of the etheric. We see that all these occurrences group themselves around the future Christ event. And if we look at the whole of spiritual development in its progressive stages, we see that the Buddha who sacrificed himself in the fire of love is the inspirer of our Spiritual Science.

Those people who give careful thought to the reading of, for instance, The Soul's Probation,²⁰ which I was able to have performed in Munich, and who become aware of where all the mysterious forces are to be found that point to what is in surrounding nature, and who also pay heed to the wisdom of the future—even if the wisdom of the future is often the folly of the present, as the wisdom of the present is often the folly of the future—these people will become aware that there will be a kind of chemistry pervaded by the Christ Impulse, and a kind of botany pervaded by the Christ Impulse, and so on. The world does not consist of lifeless molecules. All that is spread out in nature comes from the spirit. Even a flower is an etheric being, and on the other hand the spirit has come into the earth from outside through this flower. In all the forms that spring forth out of the earth we can see meaning of the highest order. Then we shall not only know by faith, but we shall understand.

This has brought us to the second stream which has to unite with the first. The coming years will bring many surprises to the earth. In everything that will occur in this way we shall be able to see the Christ Principle, whilst we shall become aware of the Buddha impulse in a more inward way. This is why unless we have an understanding of these sublime measures taken by the spiritual guidance of the world we shall not see clearly how to seek the Christ Impulse, nor perceive that it is He Who, in the course of history, leads one individuality over into the other. What is there to offer the thinking man's thirst for knowledge in the sort of phenomenon that is to be found in the West, where all the thinking is expressed more in the style of—let us say Galileo, to name an example—or again, in the East, where it is expressed in the manner of Vladimir Soloviev? When we see this, we acknowledge how objectively the Christ works. Similarly, we can see the Christ Impulse in everything that happens outside in the world.

Great things will happen in the next epochs of culture. What only arose as a dream²¹ of the great martyr Socrates in the fourth epoch, will become reality. What was this mighty impulse of Socrates? He wanted it to come about that whoever experiences a moral precept and understands it so thoroughly that it becomes one with his feeling, should also be a moral person, carrying his morality into his actions. Consider what a long way from this we still are, what a lot of people can say: such and such must happen—but how few have the inner power, the moral strength to do it! Moral principles will have to be so clearly understood and moral feelings so positively developed that we cannot inwardly know something without having the impulse to carry it out with enthusiasm. For this really to mature in the human soul, so that a moral impulse does not stop at the stage of understanding, but has inevitably to become a deed, men will have to live their way into these two particular streams. Then, under the influence of the two streams, human beings will develop in increasing numbers who are capable of carrying the feeling for the acknowledgment of morality, through into action.

How does it come about that these two streams unite in humanity so that the Christ can be taken up from within through the Buddha? It is because the position of Bodhisattva has never been unfilled. As soon as the Bodhisattva became Buddha, another attained to the rank of Bodhisattva. And it was attained by the particular individuality who is known to have lived as an Essene about a hundred years before Jesus of Nazareth. This personality has been sadly slandered and misunderstood, by the writer Celsus,²² for example, and particularly by Haeckel in his Riddles of the World. He was the personality who carried out his task a full hundred years before the Mystery of Golgotha, and he is known as Jeshu ben Pandira, one of the incarnations of the Bodhisattva who succeeded Gautama, the Bodhisattva who became Buddha. He will continue to work as a Bodhisattva until three thousand years have gone by, and then, when about five thousand years will have taken their course after the Buddha became enlightened under the bodhi tree, he will become a Buddha also. Every serious occultist knows that five thousand years after the enlightenment of Gautama Buddha under the bodhi tree that individuality who lives on as Bodhisattva will have become Maitreya Buddha. He will have incarnated frequently before that time comes. And then, when the five thousand years are over, a teaching will arise that will be the teaching of Maitreya Buddha, Buddha of the Good, where the spoken word works at the same time morally. Words are not powerful enough at the present time to describe the reality of this. It can only be perceived in the spiritual world, and human beings will first of all have to be mature enough to receive it. What will be special about the Maitreya Buddha is that he will have to repeat in a certain way what took place at the event of Golgotha.

We know that the Buddha individuality entered into Jesus of Nazareth and now only works into earth evolution from outside. All those individuals who live as Bodhisattvas and will later on become Buddhas have the particular destiny on earth, as every serious occultist can see, of being in a certain respect unknown in their youth. Those who do know something of them may see them as gifted people, but do not see that the being of the Bodhisattva is working in them. It has always been like this, and it will be like this in the twentieth century, too. It will only become recognisable during the time that lies between the thirtieth and the thirty-third year—the same span of time as there was between the baptism in Jordan and Golgotha. Then a change takes place in the human being, and to a certain degree he sacrifices his individuality and becomes the vehicle for another, as the Jesus individuality made way for the Christ.

The Bodhisattva incarnations, which are those of the future Maitreya Buddha, occur in unknown people. They work as individuals relying on their own inner strength. The Maitreya Buddha will also work out of his own inner strength, and against the stream of general opinion. He will remain unknown in his youth. And when in his thirtieth year he has sacrificed his individuality, he will appear in such a way that morality will work through his words. Five thousand years after the Buddha was enlightened beneath the bodhi tree his successor will ascend to the rank of Buddha, and will be the bringer of the word that works morally. We now say: ‘In the beginning was the Word’. We shall then be able to say: ‘In the Maitreya Buddha the greatest teacher has been given us, and he has appeared in order to make apparent to men the full extent of the Christ Event. His unique quality will be that he, the greatest of teachers, will be the bringer of the most exalted Word.’

As it happens so often that great things that should be brought into the world in the right way are so badly misunderstood, we must try to prepare ourselves for what should come. And if we want to approach the spirit at the point where the spirit of nature also speaks to us morally, then we may say to ourselves: all Spiritual Science is in a certain respect a preparation to help us understand what has been said about past events when we discussed the changes that take place in the course of time.

New times were dawning when John proclaimed the Christ. In a certain sense we can also speak today of new times, in preparation for which it is necessary for our hearts to change. Despite all the machinery of civilisation that will appear in the outside world, men's hearts must change in such a way that souls care about the spiritual world that will make itself known in a new way, just at this time in which we live. Whether a glimpse of it will become visible here in this life, or at the gate of death, or at a new birth—we shall not only see this new world but work from out of this new world. And the best that is often in us will come to realisation because, from beyond the gates of death, beings send these forces into us from the other world. And we shall also be able to send these forces, if we go through the gate of death having acquired what we recognise to be the necessary change for our time, about which I have permitted myself to speak to you today.

• 11. a year of great importance: the year 1899: 1899 marks the end of a period lasting from 3112 BC. to 1899 AD., which in Indian is called Kali Yuga, meaning ‘The Dark Age’.
• 12. mentioned
• 13. Friedrich Wilhelm Joseph von Schelling: 1775 – 1854.
• 14. Georg Wilhelm Friedrich Hegel: 1770 – 1831.
• 15. Ernst Haeckel: 1834 – 1919.
  
  For above three notes, see Rudolf Steiner ‘The Riddles of Philosophy’, Anthroposophic Press, Spring Valley, New York, 1973.
• 16. as I indicated in Basle: Rudolf Steiner ‘The Gospel of St. Luke’, ten lectures, Basle, September, 1909; Rudolf Steiner Press 1975.
• 17. Nirmanakaya: terminology in Eastern science for the body of a Buddha after he has passed through perfection. See the Gospel of St. Luke lecture cycle, p. 73, where definition is given: ‘The body which such a Being assumes after he has passed through the stage of perfection’: ‘the Body of Transformation’.
• 18. Gottfried Wilhelm Leibniz: 1646 – 1716. See Rudolf Steiner ‘The Riddles of Philosophy’; Anthroposophic Press, Spring Valley, New York, 1973.
• 19. John of Damascus who wrote a book in the form of a narrative: the legend of Barlaam and Josaphat.
• 20. ‘The Soul's Probation’, which I was able to have performed in Munich: the second of Rudolf Steiner's four mystery plays, first performed in Munich in the summer of 1911. See ‘Four Mystery Plays’ (1910 – 13); Rudolf Steiner Press, London, 1983.
• 21. dream of ... Socrates: in the platonic dialogues ‘Menon’ and ‘Protagoras’.
• 22. Celsus: Roman philosopher. In the middle of the second century AD. he wrote ‘The True Word’, the first polemic against Christianity.

To obviate any possible misunderstanding, I want to emphasise that the aim of yesterday's lecture was not that of proving anything in particular but merely to point out that certain observations led spiritual investigators of bygone times to designate by similar names certain processes and objects in space and certain processes and happenings in our own daily and nightly experiences. The main purpose of the lecture was to introduce concepts that will be required in our further studies. The lectures given in this Course must be regarded as a whole, and the early lectures are in the widest sense intended to assemble the ideas and conceptions needed for the knowledge of the spiritual worlds that is to be communicated in those that come later. Today, too, we shall take our start from familiar experiences and pass on gradually to more remote realms of spirit.

We have heard in previous lectures that in respect of his inner being, in respect, that is to say, of his astral body and Ego, man lives during the sleeping state in a spiritual world and on waking returns into his physical and etheric bodies. It will be evident to anyone who observes life that when this transition from the sleeping to the waking state takes place, there is a complete change of experience. What we experience in the waking state denotes no actual perception or knowledge of the two members of our being into which we descend on waking. We come down into our etheric and physical bodies but have no experience of them from within.

What does a man know in ordinary life about the aspects presented by his physical and etheric bodies when seen from within? The essential fact of experience in the waking state is that we view our own being in the physical world from without, not from within. We view our physical body from outside with the same eyes with which we look at the rest of the world. During waking life we never contemplate our own being from within, but always from without. We really learn to know ourselves as men only from outside, regarding ourselves as beings of the sense-world.

There is, of course, an actual state of transition from sleeping to waking life. How, then, would it be if we were really able, on descending into our etheric and physical bodies, to contemplate ourselves from within? We should see something quite different from what we see in the ordinary way: we should know the intimate experiences sought by the mystic. The mystic endeavours to divert his attention entirely from the outer world, to shut out the impressions invading his eyes and other senses and to penetrate into his inmost being. But leaving aside experiences of this kind, we can say that in daily life we are protected from the sight of our inner being, for at the moment of waking our gaze is diverted to the external world around us, to the tapestry presented by the senses—the tapestry of which our physical body, when observed during waking life, is a part. Thus in the waking state the possibility of observing ourselves from within, eludes us. It is as though we had been led unknowingly across a stream: while we sleep we are on this side of the stream, when we are awake, on yonder side. If we were capable of perceiving anything from “this side”, we should be able to perceive our Ego and our astral body as we perceive outer objects in waking life; but again we are protected from perceiving our own inner being in sleep, for at the moment of going to sleep the possibility of perceiving ceases and consciousness is extinguished.

Thus between our inner and our outer world a definite boundary is drawn, a boundary which we can cross only at the moments of going to sleep and waking. But we can never cross this boundary without being deprived of something.

When we cross the boundary on going to sleep, consciousness ceases and we cannot see the spiritual world. On waking, our consciousness is at once diverted to the outer world and we are unable to perceive the spiritual reality underlying our own being. The boundary that we cross, the boundary that causes the spiritual world to be darkened at the moment of waking is something that interpolates itself between our Sentient Soul and our etheric and physical bodies. The veil that covers these two members on waking, the veil that prevents us from beholding the spiritual reality underlying them, is the Sentient Body, which enables us to see the tapestry presented by the outer world. At the moment of waking the Sentient Body is wholly concerned with the outer world of the senses and we cannot look within our own being. This body, therefore, constitutes a frontier between our life of inner experience and what spiritually underlies the world of the senses.

We shall realise that this is necessary, for what a man would see if he were to cross this stream consciously is something that must be hidden from him in the course of his normal life, because he could not endure it; he needs to be prepared for the experience. Mystical development does not really consist in penetrating by force into the inner world of the physical and etheric bodies, but in first making oneself fit for the experience and passing through it consciously.

What would happen to a man who were to descend unprepared into his own inner being? On waking, instead of seeing an external world, he would enter into his own inner world, into that which spiritually underlies his physical and etheric bodies. In his soul he would experience a feeling of tremendous intensity, known to him in ordinary life in a very faint and weakened form only. That is what would come over a man if he were able, on waking from sleep, to descend into his own inner being. An analogy—without attempting to prove anything—will help you to have an idea of this feeling.

There is in man what is called the sense of Shame, the essence of which is that in his soul he wants to divert the attention of others from the thing or quality of which he is ashamed. This sense of shame in connection with something he does not want to be revealed is a faint indication of the feeling which would be intensified to overpowering strength if he were to look consciously into his own inner being. This feeling would take possession of the soul with such power that it would seem to be diffused over everything encountered in the external world; the man would undergo an experience comparable with that of being consumed by fire. Such would be the effect produced by this feeling of shame.

Why should it have this effect? Because at that moment a man would become aware of the perfection of his physical and etheric bodies compared with what he is as a being of soul. It is also possible to form an idea of this by ordinary reasoning. Anyone who with the help of physical science makes a purely external study of the marvelous structure of the human heart or brain, or of each single part of the human skeleton, will be able to feel how infinitely wise and perfect is the arrangement and organisation of the physical body. By taking one single bone, for example the hip bone, which combines the utmost carrying capacity with the least expenditure of effort, or by contemplating the marvelous structure of the heart or brain, it is possible to have an inkling of what would be experienced if one were to behold the wisdom by which this structure was produced and were then to compare with this what man is as a being of soul in respect of passions or desires! All through his life he is engaged in ruining this wonderful physical organism by yielding to his desires, urges, passions and various forms of enjoyment. Activity destructive to the wonderful structure of the physical heart or brain can be observed everywhere in life. All this would come vividly before a man's soul if he were to descend consciously into his etheric and physical bodies. And the soul's imperfection compared with the perfect structure of the sheaths would have an overwhelmingly paralysing effect upon him if he were able to compare what is in his soul with what the wise guidance of the universe has made of his physical and etheric bodies. He is therefore protected from descending into them consciously and is deflected, on waking, by the tapestry of the sense-world outspread around him; he cannot look into his inmost being.

It is the comparison of the soul with what it would perceive if it had sight of what spiritually underlies the physical and etheric bodies that would evoke the intense feeling of shame; preparation for this is made in advance through all the experiences undergone by the mystic before he becomes capable of penetrating into his inmost being. To realise for himself the imperfection of his soul, to realise that his soul is weak, insignificant, and has still an infinitely long path to travel, is bound to arouse a feeling of humility and a yearning for perfection, and these qualities prepare him to endure the comparison with the infinitely wise structure into which he penetrates on waking. Otherwise he would be consumed by shame as if by fire.

The mystic prepares himself by concentrating on the following thoughts: “When I behold what I am and compare it with what the wise guidance of the universe has made of me, the shame I feel is like a consuming fire.” This feeling gives rise outwardly to the flush of shame. This feeling would intensify to such an extent as to become a scorching fire in the soul if the mystic has not the strength to say to himself: “Yes, I feel utterly paltry in comparison with what I may become, but I shall try to develop the strength that will make me capable of understanding what the wisdom of the universe has built into my bodily nature and to make myself spiritually worthy of it.” The mystic is made to realise by his spiritual teacher that he must have boundless humility. It may be said to him: Look at a plant. A plant is rooted in the soil. The soil makes available to the plant a kingdom lower than itself but without which it cannot exist. The plant can bow to the mineral kingdom, saying: I owe my existence to this lower kingdom out of which I have grown. The animal too owes its existence to the plant kingdom and if it were conscious of its place in the world would in humility acknowledge its indebtedness to the lower kingdom. And man, having reached a certain height, should say: I could not have attained this stage had not everything below me evolved correspondingly.

When a man cultivates such feelings in his soul, the realisation comes to him that he has reason not only to look upwards but to look downwards with thankfulness to the kingdoms below him. The soul is then filled with this feeling of humility and realises how infinitely long is the path that leads towards perfection. Such is the training for true humility.

What has been described above cannot of course be exhausted by concepts and ideas; if that were the case the mystic would soon have mastered it. It must be experienced, and only one who experiences such feelings over and over again can imbue his soul with the attitude and mood necessary for the mystic.

Then, secondly, the would-be mystic must develop another feeling which makes him capable of enduring whatever obstacles may lie in his path as he strives towards perfection. He must develop a feeling of resignation in respect of whatever ordeals he will have to endure in order to reach a certain stage of development. Only by proving himself victorious over pain and suffering for a long, long time can he develop the strong powers needed by his soul to overcome the inevitable sense of inferiority in face of what a wise World-Order has incorporated in the etheric and physical bodies. The soul must say to itself over and over again: ‘Whatever pain and suffering still await me, I will not waver; for if I were willing to experience only what brings joy, I should never develop the strength of which my soul is actually capable.’ Strength is developed only by overcoming obstacles, not by simply submitting to conditions as they are. Forces of soul can be steeled only when a man is ready to bear pain and suffering with resignation. This strength must be developed in the soul of the mystic if he is to become fit to descend into his inner being.

Let nobody imagine that Spiritual Science demands that a man living an ordinary, everyday life shall undergo such exercises for they are beyond his power. What is being described here is simply a narration of what those who voluntarily embark upon such experiences can make of the soul, that is to say, they can make the soul capable of penetrating into their own inmost being. In the course of normal life, however, the Sentient Body intervenes between what it is possible for the mystic to experience inwardly and what is actually experienced in the external world. That is what protects a man from descending into his own inner self without preparation and being consumed by a feeling of shame. In the normal course of life a man cannot experience what is thus screened from him by the Sentient Body, for there he has already reached the frontier of the spiritual world. A spiritual investigator seeking to explore the inner nature of man must cross this frontier; he must cross the stream which diverts normal human consciousness from the inner to the outer world. This normal consciousness, while insufficiently mature, is protected from penetrating into man's inner self, protected from being consumed in the fire of shame. Man cannot see the Power which protects him from this experience every morning on waking. This Power is the first spiritual Being encountered by one who is about to pass into the spiritual world. He must pass this Being who protects him from being consumed by the inner sense of shame; he must pass this Being who deflects his inward-turned gaze to the external word, to the tapestry of sense-phenomena. Normal consciousness becomes aware of the effect of this Being, but man cannot see him. He is the first Being who must be passed by one who desires to penetrate into the spiritual world. This spiritual Being who every morning stands before man and protects him while he is still immature from sight of his own inner self, is called in Spiritual Science, the Lesser Guardian of the Threshold. The path into the spiritual world leads past this Being.

Our consciousness has thus been directed to the frontier where we can dimly divine the existence of the Being known to the spiritual investigator as the Lesser Guardian of the Threshold. Here already is an indication that in waking life we do not see our true being at all. And if we call our own being the Microcosm, we must add that we never see the Microcosm in its pure, spiritual form, but only the part that our own being reveals in the normal state. Just as when a man looks in a mirror he sees an image, a picture, and not himself, so in waking consciousness we do not see the Microcosm itself but a reflected image of it. We see the Microcosm in its mirror image.

Do we ever see the Macrocosm in its reality? Again we can take our start from familiar experiences, leaving aside for the moment what a man undergoes in the course of the twenty-four hours of the day. We will think of the very simplest experiences that come to a man in the outer world of the senses. In that world he perceives an alternation between day and night-how the Sun rises in the morning and sets in the evening; he perceives how the sunlight illumines all the objects around him. What is it, then, that man sees from sunrise until sunset? Fundamentally speaking he does not see the objects themselves at all, but the sunlight which they reflect. In the dark we cannot see an object without illumination. Let us take the eye as representative of the other senses. What we see during the day are, in reality, the reflected rays of the Sun. This is how things are from morning until evening. But man has only a very imperfect perception of the cause which enables him to see objects in the outer world at all. If we look at the Sun directly, our eyes are dazzled. The very cause to which we owe the faculty of perceiving the outer sense-world, dazzles us. Thus during the day it is the same with the Sun outside as it is on waking with our own inner self. The forces within ourselves enable us to live and to perceive the outer world, but our attention is diverted from our own inner being to the outer world. It is the same with the Sun; it enables us to perceive objects but dazzles us when we attempt to look at it. Nor during the day can we perceive everything that is connected with the Sun. We see what the Earth reveals to us in the reflected sunlight.

Our solar system is composed not only of the Sun but also of the planets. By day the sight of them is denied us; the Sun dazzles our vision not only of itself but also of the planets. We look out into space knowing that although the planets are there, they evade our observation. Just as by day we are prevented from seeing our own inner self and by night the sight of the spiritual world is denied us in ordinary sleep, so, by day, when our gaze is directed outwards, the causes of our sense-perceptions are hidden from us. What lies behind the Sun and connects it with the other bodies belonging to the solar system, with the Beings whose outer manifestations we call Mercury, Venus, Mars, Jupiter, Saturn and so on—whatever living co-operation there is between the Sun and these heavenly bodies is hidden from us by day. What we perceive is the effect of the sunlight. When we compare this state with the state in which the world around us exists by night, from sunset to dawn, we can perceive in a certain way what belongs to our solar system. We can look up to the starry heavens and among other stars behold the planets at times when they are visible; but while we can see them in the night sky, the Sun itself is invisible. We must therefore say what by day makes the sense-world visible to us, by night takes from us the possibility of seeing it. At night the whole of the sense-world is invisible.

Is it possible to discover, in connection with the nocturnal state, something analogous to the State of the mystic when he descends into his own inner world? In the modern age there is little consciousness of this analogous state, but there is something of the kind. It consists in the fact that, like the mystic, a man develops certain qualities of humility and resignation and other feelings too, the nature of which we can grasp by picturing the simplest of them. Man has these feelings in normal life-in a weak form, like the sense of shame, but nevertheless he has them. By enormously enhancing these feelings he prepares himself to have experiences by night which differ entirely from those of normal consciousness.

We all know that our feelings in spring are different from those we have in the autumn. When buds are bursting in spring and giving promise of the beauty and splendour of summer, the feelings of a healthy soul will not be the same as they are in autumn; with the approach of spring we feel the awakening of hope. The feeling is only slightly developed in an ordinary, normal man, but it is present, nevertheless. Towards autumn, the mood of hope and awakening connected with spring will be transformed into one of sadness, of melancholy; when we see the leaves falling, when we see bare, skeleton-like branches instead of the bright flowering shrubs of summer, our souls are steeped in melancholy; there is sadness in our hearts. In the course of the year, if we move in step with the phenomena of outer Nature, we can experience a cycle in our life of soul. But as these feelings are faint and feeble in normal life, man's sensibility to the transformations that take place from spring to summer and autumn and from autumn to winter is only slight.

Once upon a time—and it is still so today—a pupil of spiritual knowledge who was to take the opposite path to that of the mystic was trained in such feelings; in contrast to the mystic's descent into his own inner being, he was taught to live with the cycle of outer Nature. He learnt to feel with great intensity, no longer faintly as in ordinary life, the awakening of Nature and the sprouting of vegetation in spring; then, when he was able to surrender himself wholly to this experience, the feeling of dawning hope in spring became one of joyful exultation in summer. He was trained to have this experience of exultation. And again, when a man was so far advanced as to experience in complete self-forgetfulness the melancholy of autumn, he could pass on to experience a feeling of winter, intensified into a feeling of the death of all Nature at midwinter.

Such were the feelings awakened in the pupils who had undergone training in the old Northern Mysteries, of which only the external side is still known and that merely as tradition. The pupils were trained by special methods to accompany in their own life of feeling the cycle of Nature throughout the year. All the experiences which came to these pupils, for example on Midsummer Night, were indications of the crescendo of hope to exultation shared with Nature. The festival of Midsummer Night was intended to portray the enhancement of the feeling of awakening in spring to that of joyous exultation in the superabundant life of summer. And at the winter solstice the pupil learnt to experience—as an infinitely enhanced feeling of autumn—the decline and death of Nature.

Such feelings can hardly be felt with equal strength by a man today. As a result of the progress of his intellectual life during recent centuries, present-day man has become incapable of undergoing the intense, overpowering experiences which the best representatives of the original peoples of Middle, Northern and Western Europe were able to endure.

Having undergone such training, the pupils who had thus intensified their inner experiences found themselves possessed of a particular faculty—however strange this may sound—the faculty of seeing through matter, just as the mystic is able to penetrate into his own inner self. They were able to see not merely surfaces of objects but they were able to gee through the objects, and above all, through the Earth.

This experience was called in the ancient Mysteries: seeing the Sun at Midnight. The Sun could be seen in its greatest splendour and glory only at the time of the winter solstice, when the whole external sense-world had so to speak died away. The pupils of the Mysteries had developed the faculty of seeing the Sun no longer as the dazzling power it is by day, but with all its dazzling brilliance eliminated. They saw the Sun, not as a physical but as a spiritual reality, and they beheld the Sun Spirit. The physical effect of dazzling was extinguished by the Earth's substance, for this had become transparent and allowed only the Sun's spiritual forces to pass through. But something else of great significance was connected with this beholding of the Sun. The fact of which only an abstract indication was given yesterday, was then revealed in all its truth, namely, that there is a living interplay between the planets and the Sun inasmuch as streams flow continually to and fro—from the planets to the Sun and from the Sun to the planets. Something was revealed spiritually that may be compared with the circulation of the blood in the human body. As the blood flows in living circulation from the heart to the organs and from the organs back again to the heart, so did the Sun reveal itself as the centre of living spiritual streams flowing to and fro between the Sun and the planets. The solar system revealed itself as a spiritual system of living realities, the external manifestation of which is no more than a symbol. Everything manifested by the individual planets pointed to the great spiritual experience just described, as a clock points to the time of occurrences in external life.

All that man learns to experience by enhancing his sensibility withdraws, as the spiritual aspect of space, from the ordinary sight of day. It is also concealed by the spectacle presented at night. For what does man see at night with his ordinary Faculties when he looks up to the heavens? He sees only the external side, just as he sees only the external side of his own inner being. The starry sky we behold is the body of spiritual reality lying behind it. Wonderful as is the spectacle of the starry sky at night, it is nothing but the physical body of the cosmic spirit, manifesting through this body in its movements and in its outward effects. Once again for ordinary human consciousness a veil is drawn over everything that man would behold were he able spiritually to see through the spectacle presented to him in space. Just as we are protected in ordinary life from beholding our own inner being, we are also protected from beholding the spirit underlying the outer, material world; the veil of the sense-world is spread over the underlying spiritual reality. Why should this be so?

If a man were to have direct vision of the spiritual Macrocosm without the preparation that has been described—it is the opposite process to that undergone by the mystic—a feeling of the most terrifying bewilderment would come over him, for the phenomena are so mighty and awe-inspiring that the concepts evolved in ordinary life would be quite incapable of enabling him to endure this utterly bewildering spectacle. He would be overcome by a tremendous enhancement of the fear he otherwise knows only in a weak form. Just as a man would be consumed by shame if, without preparation, he were to penetrate into his own inner being, he would be suffocated by fear if, while still unprepared, he were to confront the phenomena of the outer world; he would feel as though he were being led into a labyrinth. Only when the soul has prepared itself through ideas and thoughts which lead beyond the realm of ordinary experience can it prepare itself to endure the bewildering spectacle.

Man's intellectual life today makes it impossible for him to undergo what could at one time be undergone by individuals belonging to an original population of Northern and Western Europe through an intensification of the feeling of spring and autumn. Intellectuality was by no means as general in those times as it is today. Men's thinking is utterly different from what it was in those olden days, when it was far less developed. But with the gradual evolution of intellectuality, the capacity for this experience of Nature was lost. It is, however, possible for man to have it indirectly, as if in reflection, when these feelings can be kindled, not by actual experience of the happenings in external Nature but by accounts and descriptions of the spiritual aspects of the Macrocosm.

At the present time, therefore, it is necessary for descriptions to be provided such as those contained, for example, in the book, Occult Science—an Outline, which has just been published. I say this without boasting, simply because circumstances make it necessary. Such descriptions are of realities which cannot be outwardly perceived, which underlie the world spiritually and can be seen by one who has undergone the requisite preparation. Let us suppose that such a book is not read in the way that books of another kind are read today, but that it is read—as it should be—in such a way that the concepts and ideas it presents in an unpretentious form induce in the reader feelings which are experienced in the very greatest intensity. Such experiences are then similar to those that were induced in the old Northern Mysteries.

The book gives, for example, an account of the earlier embodiments of the Earth, and if read with inner participation, a difference of style will be recognised in the descriptions of the Old Saturn, Old Sun and Old Moon conditions. By letting what is there said about Old Saturn work upon us, we shall induce a feeling consonant with the mood of spring, and in the description of the Old Sun-evolution there is something analogous to the emotion of exultation once experienced on Midsummer Night. The description of the Old Moon-evolution may evoke the mood of autumn and the whole style of the description of Earth-evolution proper will induce a mood similar to that prevailing when the time of the winter solstice is approaching. At the right place in the description of Earth-evolution an indication is given of the central experience connected with the mood of Christmas. [* See pp. 216-18 in the 1962-3 edition ofOccult Science—an Outline.]

This knowledge can be given today in the place of experiences which man is no longer capable of undergoing because he has now risen from an earlier life in feeling to intellectuality, to thinking; hence it is through the mirror of thinking that feelings originally kindled by Nature herself must be influenced. This is how writings should be composed if they are to convey what it is the aim of Spiritual Science to convey, and the moods they generate must be consonant with the course of the year. Theoretical descriptions are quite senseless for they simply lead to spiritual matters being regarded just as if they were recipes in a cookery book!

The difference between books on Spiritual Science and other kinds of literature lies not so much in the fact that unusual things are described but mainly in how things are presented. From this you will realise that the contents of Spiritual Science are drawn from deep sources and that in accordance with the mission of our time, feelings must be quickened through thoughts. You will realise then that it is also possible today to find something that can lead again out of the prevailing confusion.

Now when guided by such principles, a man sets out along the path leading into the labyrinth of happenings in the spiritual Macrocosm, this is something that was prophetically foreshadowed among the original peoples of Northern Europe. The faculties enabling them to read the great script of Nature were still active in these peoples at a time when the Greeks had already reached a high stage of intellectuality. It was the mission of the Greeks to prepare what we today must bring to an even more advanced degree of development. A book such as Occult Science could not have been written in the days of ancient Greece, but Greek culture made it possible, in a different way, for one who ventured into the labyrinth of the spiritual Cosmos to find a thread that would guide him back again. This is indicated in the legend of Theseus who took the Thread of Ariadne with him into the labyrinth. Now what is the Thread of Ariadne today? The concepts and mental pictures of the super-sensible world we form in the soul! It is the spiritual knowledge that is made available to us in order that we may penetrate safely into the Macrocosm. And so Spiritual Science which, to begin with, speaks purely to the intellect, can be a Thread of Ariadne, helping us to overcome the bewilderment that might come if we were to enter unprepared into the spiritual world of the Macrocosm.

So we see that if a man wishes to find the spirit behind and pervading the outer world, he must traverse with full awareness a region of which in normal life he is unconscious; he must traverse consciously the very stream which in everyday life takes consciousness from him. If then he allows himself to be affected by feelings kindled by the cyclic course of Nature herself or by concepts and ideas such as those referred to, if, in short, he achieves real self-development, he gradually becomes capable of fearlessly approaching that spiritual Power who is at first invisible. Just as the Inner Guardian of the Threshold is imperceptible to ordinary consciousness, so too is this second Guardian, the greater guardian of the Threshold, who stands before the spiritual Macrocosm. He becomes more and more perceptible to one who has undergone due preparation and is making his way along the other path into the spiritual Macrocosm. He must fearlessly and without falling into bewilderment pass this spiritual Being who also shows us how insignificant we are and that we must develop new organs if we aspire to penetrate into the Macrocosm. If a man were to approach this Greater Guardian of the Threshold consciously, but still unprepared, he would be filled with fear and despair.

We have now heard how with his normal consciousness man is enclosed within the frontiers marked by two portals. At the one stands the Lesser Guardian of the Threshold, at the other, the Greater Guardian of the Threshold. The one portal leads into man's inner being, into the spirit of the Microcosm; the other portal leads into the spirit of the Macrocosm. But now we must realise that from this same Macrocosm come the spiritual forces which build up our own being. Whence comes the material for our physical and etheric bodies? All the forces which there converge and are so full of wisdom, are arrayed before us in the Great World when we have passed the Greater Guardian of the Threshold. We are confronted there not by knowledge only. And that is another point of importance. Until now I have been speaking only of knowledge that can be acquired by man but it does not yet become insight into the actual workings and forces of the Macrocosm. The body cannot be built out of data of knowledge; it must be built out of forces. Once past the mysterious Being who is the Greater Guardian of the Threshold, we come into a world of unknown workings and forces. To begin with, man knows nothing of this realm because the veil of the sense-world spreads in front. But these forces stream into us, have built up our physical and etheric bodies. This whole interplay, the interactions between the Great World and the Little World, between what is within and what is without, concealed by the veil of the sense-world—all this is embraced within the bewildering labyrinth. It is life itself, in full reality, into which we enter and have then to describe.

To-morrow we shall begin by taking a first glimpse into that which man cannot, it is true, perceive in its essence, but which is revealed to him as active workings when he passes through the one or the other portal, when he passes the Lesser and the Greater Guardians of the Threshold.